---

"From evil." This is a large field, the evil of the tongue; but I give it too narrow a name: we have good warrant to give it a much larger — a whole universe, a world of iniquity; a vast bulk of evils, and great variety of them, as of countries on the earth or creatures in the world. There be in the daily discourses of the greatest part of men many things that belong to this world of evil, and yet pass unsuspected, so that we do not think them to be within its compass, not using due diligence and exactness in our discoveries of the several parts of it, although it is all within ourselves, yea, within a small part of ourselves, our tongues.

1. Profane speech, that which is grossly and manifestly wicked; and in this part lie impious speeches, which directly reflect upon the glory and name of God; blasphemies and oaths and cursings, of which there is so great, so lamentable abundance amongst us; and to these join scoffs and mockings at religion, also impure or filthy speaking, which either pollutes or offends the hearers, and is the noisome breath of a rotten, polluted heart.

2. Consider next, as another grand part of the tongue, uncharitable speeches, tending to the defaming and disgrace of others; and these are likewise of two sorts — open railings and reproaches, secret slander and detraction. The former is unjust and cruel, but it, is somewhat the less dangerous because open. It is a fight in plain field; but truly it is no piece of a Christian's warfare to encounter it in the same way. But the other kind, detraction, is more universal amongst all sorts, as being a far easier way of mischief. The former are the arrows that fly by day, but this is the pestilence that walketh in darkness; it spreads and infects secretly and insensibly, is not felt, but in the effects of it; and it works either by calumnies altogether forged and untrue, of which malice is inventive, or by the advantage of real faults, of which it is very discerning, and these are stretched and aggravated to the utmost.

3. Vain, fruitless speeches are an evil of the tongue. Not only those they call harmless lies, which some people take a pleasure in and trade much in, light buffooneries and foolish jestings, but the greatest part of those discourses which men account the blameless entertainments one of another, come within the compass of this evil; frothy, unsavoury stuff, tending to no purpose nor good at all.

4. Doubleness and guile; so great a part, that it is here particularly named a part, though the evil of it is less known and discerned; and so there is in it, as I may say, much terra incognita; yet it is of a very large compass, as large, we may confidently say, as all the other three together. What of men's speech is not manifestly evil in any of the other kinds is the most of it naught this way; speech good to appearance, plausible and fair, but not upright; not silver, but silver dross, as Solomon calls it (Proverbs 26:23); each, some way or other, speaking falsehood and deceit to his neighbour; and daring to act thus falsely with God in His services; religious speeches abused by some in hypocrisy, as holy vestments, for a mask or disguise; doing nothing but compassing him about with lies, deceiving indeed ourselves, while we think to deceive Him who cannot be deceived and will not be mocked. But to add something for remedy of these evils in some part discovered —for to vanquish this world of evils is a great conquest — it must begin at the heart, otherwise it will be but a mountebank cure, a false, imagined conquest. The weights and wheels are there, and the clock strikes according to their motion. A guileful heart makes guileful tongue and lips. It is the work house, where is the forge of deceits and slanders and other evil speakings; and the tongue is only the outer shop where they are vended, and the lips of the door of it; so then such ware as is made within, such and no other, can be set out. In like manner, a purified heart will unteach the tongue all filthy, impure speeches, and will give it a holy strain; and the spirit of charity and humility will banish that mischievous humour, which sets so deep in the most, of reproaching and disgracing others in any way, either openly or secretly; for it is wicked self-love and pride of heart whence these do spring, searching and disclosing the failings of others, on which love will rather cast a mantle to hide them. Be choice in your society, sit not with vain persons, whose tongues have nothing else to utter but impurity or malice or folly. But frequent the company of grave and godly persons, in whose hearts and lips piety and love and wisdom are set, and it is the way to learn their language. Use a little of the bridle in the quantity of speech. Incline a little rather to sparing than lavishing, for "in many words there wants not sin." In the use of the tongue, when thou dost speak, divert it from evil and guile by a habit of and delight in profitable and gracious discourse. Thus St. Paul makes the opposition (Ephesians 4:29): Let there be no corrupt or rotten communication; and yet he urges not total silence, but enjoins such speech as "may edify and minister grace unto the hearers." And are not such discourses much more worthy the choosing than the base trash we usually fill one another's ears with? An excellent task for the tongue is that which David chooseth, "And my tongue shall speak of Thy righteousness, and of Thy praise all the day long." Were the day ten days long, no vacant room for any unholy or offensive or feigned speech! And they lose not who love to speak praise to Him! for He loves to speak peace to them; and instead of the world's vain tongue liberty, to have such intercourse and discourse is no sad, melancholy life, as the world mistakes it.

(Abp. Leighton.)

---

---

KJV: For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile:

WEB: For, "He who would love life, and see good days, let him keep his tongue from evil, and his lips from speaking deceit.