Vol 16 - THE FIFTH EXERCISE.
THE FIFTH EXERCISE.
Every day let us bridle our tongues; and set a watch before the doors of our lips,' and take care that our speech be always with grace, seasoned with salt, that we may know how to answer every man.
THIS Exercise is enjoined in Colossians 4:6'; Ephesians 4:25; Ephesians 4:29; Ephesians 5:3-4; and Matthew 12:34; Matthew 12:36. It was a good observation of one, who traveled with some men that talked loosely and inconsiderately, and whom' ST. ANTILONY the hermit took for excellent company;," Yes i they are good men; but the house they live in wants a door with a lock and key; for whoever pleases may go in, and take away what they possess." His meaning was, that they took no care of their words; that the door of their lips was always open; and that they talked anything that came into their minds. "The tongue," says ST. JAMES," is a little member, but contains a world of iniquity." (James 3:1; James 3:6.) So that the greatness of the danger enforces the necessity of this Exercise.
This Exercise, consists partly in watching. against the sins; to. which; the _ tongue is subject;, partly in using the tongue for such discourses as: are most proper for a follower of, JESUS. The sins of the tongue are without number, yet the most remarkable are these following, 1. Blasphemy. 2. Murmuring. 3. Defending our sins. 4. Perjury. 5. Lying. 6. Detraction. 7. Accusing others falsely. 8. Miich.speaking.9 Idle words.' 10. Profane jesting, or, abusing Scripture. 11. Indiscreet. expressions 12. Railing., 13. Quarrelling. 14 Laughing at, and deriding,: those that are serious. 15. Evil counsel. 16. Sowing of discord among: neighbors.’ 17. Cursing, and customary. swearing. 18. Flattery. 19. Doubler tongued dealings. 20. False reports. 21. Boasting, and speaking in one's own praise. 22. Revelation of a secret. In vain, doth he pretend to exercise himself unto Godliness, who watches not against these sins or, who, seeing, himself in, danger of running into them, steps not back and climbs up with his thoughts to heaven, as he that sees a wild beast coming towards him, climbs up into a tree to secure himself.
There is hardly any precept; either more spoken of, or recommended more, either by the HOLY GHOST in Scripture, or by holy, wise; and sober men, than this watching over our tongues; for indeed, “By thy words you shall be justified] and by thy words thou; shall be condemned. Before the power of Godliness was turned into a form, the Christians studied this point with such care: and assiduity, and became such proficients in it that men might converse with, them; and keep their company a. week together, and no hear one idle word drop from, them, but what was to the use of, edifying,: and ministered: grace; unto the. hearers. And tilt men cone to believe that their tongues are. not their own, but GOD's, who made them, and designed them for the noblest uses, and must, therefore be employed as he shall think, fit `to: direct, they are yet far from the kingdom of GOD, and aliens from' the commonwealth of saints, who are to be heirs of salvation. He knows not what self denial means, that doth not, deny himself in speaking things which the HOLY GHOST hash forbid;. and he that cannot speak, but he must offend in. one or other of the aforementioned particulars,' had better hold his tongue.
It was therefore excellent advice which ST. AMBROSE gave to his people: "Let us learn. to hold our tongues, that we maybe able to speak;: why should you run thyself into danger of condemnation, when by silence you may be infinitely safer I have seen thousands run into sin by speaking; but few by holding their peace: most men love to talk, because they know not how to be quiet. He is the wisest man that knows when to speak, and when to be silent; if of every idle word men shall give an account in the day of judgment, how much more of filthy communications Watch over thy inward man; tie up thy speech, and cut off its luxuriant branches; let it not play the wanton, lest it drag thee into sin; restrain it, and keep it within its banks; bind up thy senses, and let them not be loose or gadding; make a door to thy lips, shut it when there is occasion, and open it when there is necessity. Bring thy tongue under the yoke, and let it be subject to thy reason. Keep the bridle in thine own hands; and weigh thy words in a balance, that thy sense may he ponderous, thy speech solid, and thy words move within their bounds."
But watching against the sins of the tongue is but one half of this Exercise; speaking of GOD and spiritual things is another, as we may see in God, an Exercise commanded already in the days of Moses, (Deuteronomy 6:57) and duly observed by men who took sate of their salvation, long before the Gospel was proclaimed in the world. This makes the Prophet take notice of such: " Then they who feared the LORD spoke often one to another, and the LORD hearkened and heard it, and a Book of Remembrance was written before him’ for them that feared the Lows, and thought upon his name. And they shall be mine, says the Lord of hosts, in that day when I make up my jewels; and I will, spare them, as a man spareth his own son that, serveth him:' (Malachi 3:16-17.)
'There is, hardly any Man, that makes a show of religion, or frequents the public ordinances' of Go n, but will grant that the concerns of GOD, and of our, souls, infinitely exceed all earthly objects in worth and dignity;: but then, not to speak of them is an omission which contradicts, that belief, and makes that faith all shadow, and imaginary.
How can we want matter of discourse, when we hear so many sermons, when we have liberty, to' peruse the Holy Scriptures, and read such variety of good books which are so many comments upon the Bible' There is not a precept in the Gospel, that is` given to regulate our thoughts; or words, or actions, or passions, nor a command left us by our Master, but is a fit subject for such conferences. Our experience will administer, matter in these cases; what experience, we have had, of GOD’s goodness; what; experience of the fullness of such a promise; what experience in' prayer'; what experience'; in mortification; what. we have felt in such a duty; whit, effect out earnest, striving; and wrestling with the Almighty has had what, influence such a fast, or abstinence; hath had upon us; what content we have found under such self denials what assistances of, God's Sprit we have found in one, fighting against temptations; what comfort such afflictions what hath kept us from sinking. how GOD has supported rt do such a calamity, and, has, been our refuge and a present help in the time of trouble, when the earth has bin moved, and when the • hills have been ready to be cast into the midst of theses,
Have we not defects and infirmities enough to discourse of Do we find no impediments, that hinder us in our course to heaven Do not we fall short of that Christian Perfection, which the Holy Ghost urges And is not our zeal for God’s glory very inconsiderable Are we not very apt to be backward to the weightier matters of the law Do not we embrace excuses suggested by the Devil, whereby we leave the most excellent duties undone Do not we find imperfections and infirmities in our holy performances Do we find no coldness, no deadness, no indisposedness in GOD's service If we do, how can we want matter of discourse
How many good thoughts come into our minds, when we wake first' in the morning, when we he down at night, when we are walking, when we are sitting down, when we are thrown into ill company, when we meet with good society, when we meet with singular Providences and deliverances, when we receive, unexpected blessings from Heaven, or when men do us an injury What edifying expressions and discourses may we build upon these thoughts and contemplations, when we visit one another
How many excellent examples of holy men and women may we fix upon in our discourses Can there be more edifying discourse, than to relate and represent to one another the holy actions of saints,’ either departed, or yet living; how humble ST. PAUL was, how courageous ST. PETER, how fervent DAVID, how meek' MOSES, how patient Job One scorned to be called the son of PHARAOH'S daughter, and fixed his eyes upon the great recompence of: reward;’ another took pleasure in being reviled; another thanked GOD in the midst of torments; another prayed for those that stoned him; another chose poverty and contempt, and the loss of: all things, that he might win CHRIST: These things are excellent matter of holy discourse; and such as, in all probability, ST. JAMES did aim and point at; (James 5:10;) " Take, my brethren, the Prophets who have spoken in the name of the LORD, for an example of suffering affliction, and. of patience."
And if this will not do, there are so many motives, and encouraging arguments to goodness, which both we and others do make use of, that we may as soon want light at noon, as matter of pious and religious conference, when we converse with our fellow Christians. What moves us to be meek What prevails with us’ to be patient What makes us contented in all conditions What composes our spirits in fiery trials’ What puts us upon self denial
What incentives to the love of GOD we make choice of How came we by a: serious frame of spirit How came’ we to conquer such a lust What did we do to vanquish such a corruption How did we compass that facility and willingness to conform to GOD, which seem to be in us How came CH R I sT's yoke to be easy to us, and his burthen light. How came we to be rid of such a' sin How came we to extricate ourselves from such snares and deceits of the Devil The various ways. and. methods, whereby we do arrive to such perfections as these, are se, many doors. of utterance,: and will serve to make us open our mouths boldly and he that does so, doth, without all controversy, " exercise himself unto Godliness." And to, illustrate this Exercise by some examples, it will not be impertinent to set down here. the discourse of the Hermits in PASCHASIUS, who, meeting once a week, gave one another an account of their spiritual progress, and growth in grace. One of their Conferences was this.
The First said: Every day I watch against evil thoughts, and lusts, as I do against serpents and scorpions; and as soon as I find them rising in my heart, I ask them, how they dare be so bold as to profane temple of the HOLY GHOST
The Second said, I look upon myself every day as a stranger and pilgrim, that must suffer many inconveniences, troubles, and injuries, till I come to my journey's end; and I ever look upon the' morrow, as the day wherein I shall be delivered from the burden of the flesh, and from all possibility of sinning, and so bear up, under all the crosses that befall me.
The Third said: Every day, very early in the morning, I get up, and go to my Go), and throwing myself down upon' my face, adore him, and intercede with him for the whole world;. and this done, I go and deny my body that ease and satisfaction which flesh and blood crave, on purpose to crucify the world to myself, and myself unto the world.
The Fourth said: Every day I take a turn. upon the Mount of Olives. and there behold my dear Redeemer bleeding, and reflect on his passion, and on the agonies be endured for my sin, till the spectacle melts me into tears, and forces me into strong resolutions to imitate Him whom my,soul does love:
The Fifth said: Every day, with the eyes of my understanding, I behold the Angels of GOD (as JACOB once did in a dream) ascending and descending, for the salvation of men's souls; and this love, and care, and tenderness, so work upon me, that I both wish that all mankind may be saved, and come to the knowledge of the truth, and give more diligence to make my calling and election sure.
The Sixth said: Every Day I make it my business to meditate on the saying of CHRIST, " Come to me, all ye that labor and are heavy laden, and I will refresh you: take my yoke upon you;" and I fancy I hear this voice behind me, "O Christians, if you mean to be my brethren, suffer with me, that ye may reign with me; die with me, that ye may live with me; conquer with me, that ye may sit with me on my throne, even as I overcame, and am set down with my Father in his throne."
The Seventh said: Every day I sit in council with three grave Senators, Faith, Hope, and Charity; and the effect of this consultation is, that my faith becomes more firm, my hope more lively, my charity more fervent; and I dare not willingly offend any man, but think myself obliged to suffer long, and to be kind, not, to behave myself unseemly, not to seek my own, not to be provoked, and to think no evil.
The Eighth said Every day I do expect the Devil, and look for his assaults and stratagems; and when I perceive him coming, I run to, GOD, and hide myself under the shadow of his wings, and beg that his fiery darts may not hurt me.
The Ninth said: Every day with my thoughts I ascend into heaven, and there listen to the hallelujahs and harmonious voices of the blessed Angels, and refresh my mind, and all that is within me, with those melodious songs; and when I do so I die to the world, trample upon all sublunary objects, and despise those things which sensual men admire, as dirt and dung,
The Tenth said: Every day I do set GOD before me, and look upon him as present, and standing on my right hand; and 1: strive to have this thought continually in mind; whence it comes to pass, that I speak and do nothing, but with great consideration and deliberation.
The Eleventh said: Every day I call the graces and gifts of God's SPIRIT about me; and when I am going out, I cry, " When are you all Come about me, my faithful servants; ", and these are the retinue I go attended with; in this state and pomp I set forth; with this guard about me I walk, and no Devil can approach to hurt me.
And now, Brethren, if there be any consolation, in CHRIST, if any comfort of love, if any fellowship of the SPIRIT, if any bowels and mercies, fulfill ye my joy; and let not this’ Exercise seem grievous to you. Plead not that it is out of fashion; if it be so, do you make it modish. You know who it is that beseeches you, by the mercies of GOD, not to conform yourselves to the world. If it be out of fashion to be saved, will you therefore resolve to be damned Bear up against the stream,;. be not ashamed of CHRIST, and of his Gospel. You dare not plead this excuse in the last day; why should you allege it now Here is no rhetoric required, no eloquence, no florid learning. O that you were but, more, sensible. of your spiritual wants! O that your hearts were but more inflamed with the love of God! O that you did but observe GOD'S dealings with your souls more, and would take more notice of GOD’s Providences, and the operations of his hands! You would not then want language to express yourselves to your children, servants, friends, neighbors, and acquaintance; but the sense within would force you to say with DAVID, " Come, and I will tell you what the Lord has done for my soul." (Psal. 66: 1G.) Do not think heaven so cheap a thing as your careless neighbors do; either CHRIST and heaven, and our future glory, are worth talking of; or nothing can be worth it. Dare to prefer heaven before the world; and in your words, as well as actions, manifest the sincerity of your resolution. You’ cannot pretend impossibility; you have a tong re, you have reason, you hear the Ministers of the Gospel, you see GOD’s Providences, you know heaven and hell are before you, you read many excellent lessons; what should hinder you from speaking of these weighty things You will rest the sweeter at night, when you have been talking of good things in the daytime: your repose will be more satisfactory, when you have exercised your tongues in matters of this nature. When you talk of such heavenly and spiritual things, you are not exposed to so many temptations, as otherwise you are, when in company with others you may sin in talking of your neighbors; you may sin in speaking of the actions of Kings and Princes; you may sin in telling things and passages for true, which have no other foundation but an uncertain report; you may sin in foolish jesting; but in discoursing of heavenly things you are safe, you are in GOD’s way, Go)) walks with you. You shun the occasions of evil, and you prepare yourselves to quench the fiery darts of the Devil. Hereby you may do good to others, comfort your neighbors, and support your fellow Christians; and in such conferences a word may drop from you, which may keep those with whom you discourse from despair, and be an encouragement to them as long as they live.
It was bravely done of that young man under DECIUS's persecution, who, being by force tied upon a downbed, in a room made for pride and luxury, and solicited to uncleanness by a harlot, sent to him by the’ Governor on purpose to provoke him to sin, bit his tongue to pieces, that' the smart and pain might drown all sense of voluptuousness, and so spit in the harlot's face. But here we require no such severity; but all that is expected from, you in this Exercise, is to keep your tongues from evil, and your lips from speaking guile; to speak of the glorious honor of GOD’s majesty, and of his wondrous works; to utter abundantly the memory of his great goodness, and to declare his righteousness. The very Heathen have seen the necessity of this Exercise; therefore they shall be your Judges in the last day: And I know not how to express their sense of this duty better, than by setting down the words of the sober EPICTETHS: " Prescribe thyself a rule," says he, " which you may observe, when you art either by thyself, or in company with others: Either be silent, or let the things you speakest of be necessary and profitable. When you speakest, talk not of light and trivial things, as wrestling, or horses, or fencers, or swords, or meat, or drink, neither spend thy time in praising or dispraising men; but let thy discourse be of something noble, decent, grave, and serious: But if this cannot be, hold thy peace." But examples of men of our own religion may be more prevailing. Thus did the primitive saints; and when they visited one another, their care was to put one another in mind of the words and actions of their Great Redeemer, what he did, and what he promised, and what he suffered; how kind he was to this blind man, how favorable to that leper, how loving to the lame, how gracious to his enemies, how free and communicative to his friends; what pity he expressed to sinful men, how meek he was before his accusers, how patient before his tormentors; how he ran to kiss the penitent, how he wept over the obstinate Jews, and how he longed for men's salvation. These were their discourses, and they would hardly give themselves liberty to talk of their worldly affairs, except necessity forced them; for they believed that, by their charter, they were to have their conversation in heaven; and this they thought imported talking much of their heavenly country, and of the joys of that kingdom. It was the custom of some heathen priests of old, in the service of their GODs, to wash or dip their tongues in honey;—an excellent emblem to teach us, how our tongues must be purified, and sanctified, and seasoned with that word, which is sweeter than the honeycomb. (Psal. 19: 10.) And indeed then our words are sweet, and there is milk and honey under our tongues, when we exhort and admonish one another daily, taking heed lest we be hardened through the deceitfulness of sin.
THE PRAYER.
GOD, by whom I am fearfully and wonderfully made; who have beset me behind and before, and laid thine hand upon me; such knowledge is too wonderful for me; it is high, I cannot attain unto it! How have I abused that tongue which you have given me to show forth thy praise! How long have I employed it about things which do not profit! O teach me to blush! O let me see how I have perverted thy gifts, and misimproved my talents! O let me value thy mercies better; and give me thy grace to remember that I am not mine own. Assure me that I am bought with a price, to show forth the glory of Him that died for me. And can I show forth thy glory, if my tongue be not cautious of offending thee Can it look like glorifying thee, if that member, which of all the organs of this mortal frame is most fitted for thy glory, fails in its duty The quickness and readiness which you have planted in it were intended to trumpet forth thy glorious attributes. O my Gon! I will not hide thy righteousness within my heart, I will declare thy faithfulness, and thy salvation. I will not conceal thy loving kindness and thy truth from the great congregation Let me speak of thee with reverence and Godly fear. Give me discretion to know how, and when, and what to speak. LORD, give me motives and arguments to speak as I ought to do. Let my speech be always with grace, seasoned with salt, that I may know how to answer every man. Let no corrupt communication proceed out of my mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers. Set a watch, O Lo RD, before my mouth, and keep the door of my lips. Let me delight to speak of thee, and make me afraid of every idle word. Lo an, rule my tongue, and let it be wholly dedicated to thy service. In all my speeches and answers, let me study veracity, sobriety, and modesty. Open you my lips, O LORD, and let my tongue be filled with thy praise all the day long, and in the night season let me not be silent. Fill me with a profound sense of the great day of account, when my words will be examined as well as my actions. Season, my tongue with conscientiousness, and let me not be rash with my lips. Let my heart smite me, when I am going to speak things which are not after thy law. Let thy statutes be my songs in the house of my pilgrimage, and let the law of thy mouth be better unto me than thousands of gold and silver. Amen.