not his tongue, but in that particular deceiveth his own heart, this
man's religion is vain, we may observe somewhat very forcible and
expressive in these words of St. James. As if the apostle had said,
No man surely can make any pretences to religion, who does not at
least believe 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