lieve that he bridleth his tongue: if he puts on any appearance or face of religion, and yet does not govern his tongue, he must surely deceive himself in that particular, and think he does: and whoever is so unhappy as to deceive himself in this, to imagine he keeps that unruly faculty in due subjection, when, indeed, he does not, whatever the other part of his life be, his religion is vain; the government of the tongue being a most material restraint which virtue lays us under: without it, no man can be truly religious.
In treating upon this subject, I will consider,—
First, What is the general vice, or fault, here referred to; or, what disposition in men is supposed in moral reflections and precepts concerning "bridling the tongue."
Secondly, When it may be said of any one, that he has a due government over himself in this respect.
I. Now, the fault referred to, and the disposition supposed, in precepts and reflections concerning the government of the tongue, is not evil-speaking from malice, nor lying or bearing false witness from indirect selfish designs. The disposition to these, and the actual vices themselves, all come under other subjects. The tongue may be employed about, and made to serve all the purposes of vice in tempting and deceiving, in perjury and injustice. But the thing here supposed and referred to, is talkativeness; a disposition to be talking, abstract from the consideration of what is to be said; with very little or no regard to, or thought of doing, either good or harm. And let not any imagine this to be a slight matter, and that it deserves not to have so great weight laid upon it, till he has considered what evil is implied in it, and the bad effects which follow from it. It is, perhaps, true that they who are addicted to this folly, would choose to confine themselves to trifles and indifferent subjects, and so intend only to be guilty of being impertinent; but as they cannot go on for ever talking of nothing, as common matters will not afford a sufficient
