observed--namely, that praise and dispraise, a good or bad
character, should always be bestowed according to desert. The
tongue used in such a licentious manner is like a sword in the hand
of a madman; it is employed at random, it can scarce possibly do any
good, and for the most part does a world of mischief; and implies
not only great folly and a trifling spirit, but great viciousness of
mind, great indifference to truth and falsity, and to the
reputation, welfare, and good of others. So much reason is there
for what St. James says of the tongue, IT IS A FIRE, A WORLD OF
INIQUITY, IT DEFILETH THE WHOLE BODY, SETTETH ON FIRE THE COURSE OF
NATURE, AND IS ITSELF SET ON FIRE OF HELL. {8} This is the faculty
or disposition which we are required to keep a guard upon: these
are the vices and follies it runs into when not kept under due
restraint.

II. Wherein the due government of the tongue consists, or when it
may be said of any one in a moral and religious sense that he
BRIDLETH HIS TONGUE, I come now to consider.

The due and proper use of any natural faculty or power is to be
judged of by the end and design for which it was given us. The
chief purpose for which the faculty of speech was given to man is
plainly that we might communicate our thoughts to each other, in
order to carry on the affairs of the world; for business, and for
our improvement in knowledge and learning. But the good Author of
our nature designed us not only necessaries, but likewise enjoyment
and satisfaction, in that being He hath graciously given, and in
that condition of life He hath placed us in. There are secondary
uses of our faculties: they administer to delight, as well as to
necessity; and as they are equally-adapted to both, there is no