"He that path knowledge spareth his words; and a man of understanding is of a cool spirit." - Proverbs 17:27, Margin.

OF ALL the possibilities dwelling in the various members of our body, none exceed those of the tongue-possibilities for - good and possibilities for evil. "Death and life are in the power of the tongue," says the wise man. We are so prone to offend in our speech and it is so difficult to have it always regulated that the Apostle says, "If any man offend not in word, the same is a perfect man, and able also to bridle the whole body." It should therefore 'be of deep interest to us that the Scriptures impart much instruction on this subject. Well might the words of the Savior be engraved on the hearts of all professing godliness: "I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned." (Matt. 12:36, 37.) How important, therefore, that we should realize the power and influence of the tongue, that it should be under control, and that it should be used wisely by all who name the name of Christ. We do well to consider the means by which we may avoid using it for evil, as well as how it may be used for good.

Many things are valuable and good in themselves but in their excess become an evil. This we believe is especially true with respect to the tongue which errs in this direction perhaps more frequently than in any other. Silence is its least seldom fault. Even in proclaiming the precious truth which God's Word has disclosed in these last days, the mistake of saying too much is frequently made, and we find it much more difficult, to hold our silence than to bear a proper witness. Since the tongue may err when moved by such noble desires, how grievous may be its mistakes when influenced by less inspiring purposes.

The Habit of "Conscientious Silence"

.It is most lamentable that one should ever put to ignoble use an instrument capable of more noble service than is any other over which God has given us stewardship. "Therewith bless we God, even the Father; and therewith curse we men, which are made after the similitude of God." (James 3:9.) There is no doubt then that the Apostle is correct in calling the tongue an "unruly evil." It is so busy a member that for the Christian, life becomes in large part that of a watchman, setting ourselves to watch over the activities of our lips. There is little time when people meet together that there is not one tongue in action, but we do well to inquire as to what proportion of such activity is profitable. No doubt as a result of too great freedom in the use of the tongue, much is said that is unprofitable, involving also a loss of time. One who has resolved to "walk in holiness before the Lord" will not deliberately waste his time and will feel constrained therefore to refrain from useless conversation.

In conversing with others it seems necessary to some extent to sympathize with their line of thought and experience; we are frequently not at liberty to reject subjects of interest to them. Thus we are often involved in discussions which are not edifying or conducive to holiness. We may often be forced, to listen to conversations of the world and even of some believers, occupied with unfavorable comments on the conduct of others-much of imaginary suspicion, much of slander. If we desire our tongues to be guiltless of sins of this kind we must know how to control them and how to cultivate the habit of "conscientious silence.

Injurious Effect of Multitude of Words

Then, too, overmuch conversation 'has an injurious effect upon one's own religious attitude of mind by filling it with vain and useless thoughts. Just so far as it is so occupied, it necessarily loses the consciousness of the sweet and purifying presence of God. We cannot be living in the presence of God and enjoying His fellowship while occupied with the things of time and sense. Words are 'but outward signs of what is within, and since "expression deepens impression, idle and unkind thoughts are but invigorated by being expressed. By repression and silence it is well known that they wither and (lie. So by a judicious practice of silence our thoughts will be less liable to wander, and unkind or evil sentiments being deprived of the stimulation of words will be more under control.

Again, outward silence promotes inward and spiritual rest. Words too generally connect us with things outward to ourselves, while silence is conducive to meditation and communion with God. It Its favorable to the indwelling and operation of the Holy Spirit in our hearts.

Some perhaps would question our statement that harm may come from a tongue exercised in proclaiming the truth. Experience proves, however, that more than ordinary discretion is needed that we may avoid discouraging inquirers by our multitude of words or our haste to impart truths we were years in attaining. We would also say that without much study, much meditation, much prayer and communion with God, one will soon be in no condition to dispense blessing to others. Much talking and giving out without a proportionate taking in and requisite time for prayer, will quickly result in loss of spiritual life. It has been said that a man may "talk away his religion." In harmony with this, though faithful ministers of the Word of God, we may eventually have cause to regret the fact that our outward duties and calls for much speaking have left so little time for inward rest and refreshment by close contact with the great Source and Fountain that our spiritual power is gone.

The Truly Consecrated Characterized by Quietness of Manner

Even the manner of speaking may have an effect on Christian development. In giving a few brief practical suggestions on the manner of Christian conversation, one devoted writer remarks that "we should make it a general rule to avoid expressing ourselves in a very emphatic and passionate manner, and with a high tone of voice. It is well understood that such a method: of outward expression reacts upon the mind, and has a tendency to produce an excited and inordinate state of the feelings within; and besides, it is generally unpleasant and unprofitable to the hearers. . . . A truly consecrated person will not only be characterized by quietness of manner, so far as words and voice are concerned, but also in other outward respects. His countenance, his action, his general movement, will be pervaded, in a great measure by the same beautiful and Christ like trait.

"Another remark is that we should be careful not to speak much of ourselves and of our own affairs. . . . . Such conversations, viz., those which turn frequently and almost exclusively upon ourselves, besides not being in general edifying to others, are apt by directing our thoughts from the glory of God to the persons and the affairs of the creature, to reanimate and strengthen the dying life of self. Again, it is not religiously profitable to make the persons and concerns of our neighbors [or our brethren]. the frequent subjects of our discourse, unless it be for the purpose of saying what we know can properly 'be said in their favor, of vindicating them against aspersions, or for some other good and charitable purpose. . . .

"The only further practical remark which we wish to make on this subject is that when we are falsely spoken against, or in some other way greatly injured, we should not, as a general rule, be hasty to reply. The life of nature would prompt us to reply quickly, to vindicate ourselves at all hazards, and sometimes perhaps with a considerable degree of sharpness and violence. But the gentle spirit of Christ in the soul, which says, 'Without My Father I can do nothing,' always leads us to look to God for aid and direction, before we look to ourselves and our own wisdom or to the 'precipitate help of earthly friends."

Grace of God Speaks more Eloquently than Words

Have we not many noble examples in the Scriptures of such saintly conduct on the part of faithful ones in the past? The Prophet Daniel when persecuted and misrepresented turned at once to his God as his only source of help. Kneeling before Him in his solitary chamber, he committed all to Him who alone can succor in every time of need. The life of our Savior is particularly instructive in this connection. Although He could easily have made a defense when brought 'before Pilate, He was silent: "He answered him to never a word, in so much that the governor marveled greatly." "He was oppressed and He was afflicted, yet He opened not His mouth. The grace of God evidenced by patience and silence under such circumstances speaks far more eloquently than a multitude of words and all the activity and effort which the natural life is so ready to pour forth.

Much that is wrong in the use of our tongue, we may be inclined to attribute to thoughtlessness, but this is no valid excuse to one who has consecrated his all to the Lord. "Be ye holy in all manner of conversation" is the admonition of the Apostle, and while the word "conversation" here has the thought in the original of "conduct," and it is sometimes so translated, the use of one's tongue is certainly included in this. If we are to be holy, therefore, in our conversation, we should not use the tongue thoughtlessly, and surely not maliciously. We cannot be too sensible of the fact that each statement made starts forth with the prospect of many repetitions. If the initial statement is ever so slightly exaggerated, or even given with indefiniteness, the speaker is taking upon himself part of the responsibility for the final proportion to which that thought will attain. The first careless word becomes at the end a positive and a dangerous falsehood, perhaps blasting the reputation of one near and dear to us, and what is still more serious, very near and dear to our Heavenly Father.



The powers for good and evil reposing in the tongue are known not only among religionists 'but in all circles. Educators and. reformers have made well meaning and even fairly successful suggestions regarding the control of the tongue, but too often their attention has been devoted to the results instead of to the cause. If any evil is to be removed it must be by attacking the root of that evil and removing it not in part but as a whole. One who has endeavored to rid the ground of some noxious weed, has learned beyond a 'doubt that removing the main root is not all that is necessary. The leaving of but one unseen fibre may mean the starting of a new crop. This member of our body is one that inspiration tells us no man can tame, therefore the only hope of bringing it into subjection is through the indwelling of the Spirit, with which -we must of course cooperate with all our resources. Our main part is the exercise of faith. We 'do not here refer to faith merely as a system of dogma. That is the "foundation" upon which is built that faith, that confidence, in the power and love of God which inspires us to lay our all in His hands, looking to Him to guide us in every thought, word, and deed. It is not ascribing too much to faith to suppose that it can accomplish a miracle of control in our conversation, for like the Apostle Paul we can say, "I can do all things through Christ which strengtheneth me."

Like everything else, uncontrolled speech has its cause. This cause lies too deep in our nature for human power or any humanly devised remedy to reach it, for it is really part of ourselves; or more truly, it is the real self. Faith controls this member by working upon the fundamental cause; it removes the inordinate desires that result in an inordinate use of the tongue. It is impossible that a tongue should be still as long as there is an all consuming desire to be heard; it is impossible that the tongue should be devoted to good uses while the longings of the heart are toward evil. Even though such lips should speak forth the message of the Kingdom with a sanctimonious tone, eventually the tongue will reveal the unholy motive back of the 'high sounding phrases, for, unrestrained and unsanctified self is in control. Inward repose alone can give outward 'balance, and God alone can give inward repose. Nothing other than faith can deliver us from bondage to self. The way is clear, but it is usually long.

"Faith that Worketh by Love"

The first assistance that faith lends toward the control of the tongue is in making impossible the existence of jealousies and suspicions. One whose life is "hid with Christ in God" lives on too high a plane to have any time or tendency toward jealousy of others, and whatever their motives may be in their relation to him, -he wastes no time on suspicion, knowing that God is in control of all events and that he has no reason to "fear what man may do unto him." It is not even necessary to use the tongue in his own defense, for "the weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds." (2 Cor. 10:4, 5.) Whatever the accusations may be, the tongue is ready to refute them, not by direct answers but by being the index of a pure 'heart, for "out of the abundance of the heart the mouth speaketh." The tongue by its refusal to rush to self defense demonstrates that it is ruled by a heart where all interest in self is dead-it is devoted entirely to its God.

Nor will earthly thoughts prevail in a heart given over to holiness and to the "faith that worketh by love." Such an heart places its dependence not on man nor on self 'but on the One whose holiness it seeks to emulate and of whom it bears witness. It therefore attaches all importance to its great Example and not to the good will of those who understand neither the motives nor the glorious outcome of its devotion to holiness. Unfavorable words and looks are ascribed by such an one merely to lack of information. There is no occasion for alarm or suspicion; for faith drawing upon the unlimited reserve of heaven can afford to go to the opposite extreme, putting a favorable construction upon the words and actions of others, or if this is absolutely impossible, it can at least await developments, in full assurance that even here God will "work all things together for good."

Should our tongue, then, be found running too loosely or too noisily, on the conduct of others toward us, or that which we think they may be conspiring to, do, this should be taken as an indication that the thing needing development in us is faith, a faith that can give absolute security because realizing that no one can go or do beyond the Lord's permission and that we shall be "strengthened with all might according to His glorious power" for every trial. With such security at our command, to complain of the treatment others give us would be like the world's richest man devoting days telling his friends of the penny the vegetable man overcharged him.



It is the flesh that distorts things out of their natural proportions and leads to the almost endless use of a tongue in the discussion of things of trifling worth. Rather, it is necessary that the Christian should consider well his words that they may be to the edifying of others. When faith has restored all things of this life to their proper' proportions, the result will be the devoting of our tongues to those things that are worth while, and this in addition to the foregoing will promote the grace of silence. To the natural mind the things that pertain to self are the things of greatest importance, and as a consequence the natural tongue will be found speaking of self, and exposing its ignominy while endeavoring to sing its own praises. It is only because of a sadly disproportionate view that any one can think of speaking of himself inordinately. If one knows of nothing in this world more important to talk about than himself, he can go beyond its bounds and find a God worthy of all his time and praise for all the millenniums of eternity.

It takes the magnifying glass of conceit to enlarge our little affairs to an importance above the eternal things. The life of faith on the contrary is the life of eternity. Its views as well as its aspirations carry it beyond the trivial things of time; and the things of self and earth taking their proper proportion, find little consideration in our conversation. Events therefore which only add to the quietness of spirit of the man of faith, loosen the tongue of the natural man and fill the air with his complaining. Selfishness and suspicion are the cause, a noisy revealing of his helpless condition the result.

It was perhaps to illustrate the inward calm of the heart of faith that Jesus slept during the storm on the Sea of Galilee, and it was perhaps also to illustrate our foolish self-interest and lack of faith that the disciples filled the air with their clamor and confusion when the storm broke. The record says that the Master rebuked the disciples with the words: "Why are ye fearful, 0 ye of little faith;"" We as well as they, are rebuked by these words. Even such fearful, natural conditions as a storm at sea are not sufficient excuse for our noisy apprehension and dismay. Our words instead of calming the sea without, tell of the storm within. But when faith has brought its spirit to reign in our hearts, the lips may speak with absolute freedom and the revelation will 'be no more of a doubting self but of a confiding trust that accepts every experience as a part of the great working together for good.

Having learned by bitter experience and by Divine revelation our own powerlessness in the presence of our enemies, it is natural that we should be continually turning to some outside power for assistance. Here then is an additional reason why faith should assist toward the grace of silence. If our faith is weak, we will seek consolation in fellow-creatures, or in things which are seen, the temporal things; but a proper faith will find its joys no where except in the Eternal One. Lacking this faith, the trials, which are permitted for our blessing, are passed on by our uncontrolled tongues to the members of our families, for whom they were not intended, and even the poor groaning creation. must have our burdens added to theirs. The contrast with the one who has faith well developed through long and persistent exercise is very perplexing to his natural-minded friends who conclude that such an one has no trials, for he is continually speaking of his 'blessings. But why should he waste time in telling them of burdens which he has left with his Lord by His loving invitation, unless it should be to speak of the love that has lifted the load? A child who cannot leave his perplexities with a loving father is a strange child indeed. Evidently he has more faith in himself than in his parent.



While it takes strong faith to cast all our personal burdens on the Lord and leave them there, and still more to trust Him for complete deliverance and vindication in His due time, the ultimate in faith it would seem is reached when we can trust Him in the affairs we do not understand, and even for the righting of wrongs in the midst of the Church. Doing with our might whatsoever we find His providence would permit to us for their correcting, and calmly and patiently leaving all in the hands of the God of spiritual Israel, takes a faith that can trust Him, come what may. One who has faith well developed can silently trust in the Lord while the weaker brother goes about fomenting further trouble, demeaning himself and disgracing the name of his Master by using carnal methods in a vain effort at readjusting the Church's affairs. The tongue cannot rest until the heart has found its rest in God; and necessarily the tongue that is not governed by faith will be productive of evil, for there are but two masters to serve, the power of evil and the power for good. When self learns to be quiet, God becomes active. "I waited patiently for the Lord," says the Psalmist, "and He inclined unto me, and heard my cry." - Psa. 40:1.

Unchristian controversy, the slaying of brethren with the venom of the tongue that assigns to the Second Death all who in any particular disagree with us, and kindred evils, will cease when faith controls the life. Faith that answers every question calmly and leaves those he does not understand, to he revealed in God's due time, acts as oil upon troubled waters to those kindred spirits who seek the same self-abnegation in the peace-giving presence of God. Faith, not because of indifference, but because of assurance that truth shall prevail, can hold its silence even in the presence of false doctrine when that is best.

There is a due time for the revealing of every truth, and for us to attempt to regulate that time is to set ourselves above our God. Since there is also in everything false the element of its own destruction, truth and righteousness shall ultimately prevail, but in God's time, and not in the time of our appointing. Although always the one most deeply interested in truth, he whose tongue is controlled by faith can have no part in a controversy beyond the quiet stating of what he understands to be the teaching of the Scriptures. Faith leaves with God the result and the time when truth shall do its work of conviction. The results may seem to be only persecution and opposition, but these cannot ruffle true faith.



The outgrowth of unbounded faith will be a love without selfishness, and this will be a restraining power as well as a winning influence when in the company of those who love an argument. The greatest blessing received when we are present during a controversy is generally not when we have said most, but when we have said the least. When it becomes more important to prove that God is right than that we are, quietness of manner, the outward evidence of an inward faith, is substituted for the loud and passionate tone. The calming influence of love is the only medium with which noisy arguments may be successfully met. Even the natural-minded perceive this important truth. Surely, then, we who have learned from the Scriptures that "God is love," can never have reason to distrust our course when it is a manifestation of love. Where the way of nature would only stir up strife, faith working by love, moves calmly on to a victory without the shedding of blood or of tears.

If one does not recognize the grace of silence as an evidence of true sanctification, this subject will appear of little importance. It is nevertheless a fact that the blessedness of true and complete consecration can never be known until our tongues are devoted to the Lord along with all our other powers. Since it is true that "out of the abundance of the heart the mouth speaketh" it must also be true that an unregulated tongue means an unregulated heart. No doubt it is because the tongue is the index of the condition of the heart, that it is true that "every idle word that men shall speak, they shall give account thereof in the day of judgment." How startling the effect would be on most of our conversations if we really believed this Scripture. Not to be careful of the use of the tongue can mean but one thing, that we have not faith in this text, or at least that our faith is weak.

If there is no hypocrisy in our claim that it is our delight to do God's will, then we shall be able also to say with the Psalmist, "I will take heed to my ways, that I sin not with my tongue. I will keep my mouth with a bridle, while the wicked is before me." (Psa. 39:1.) Should the presence of the wicked be not sufficient restraint; let us not forget that every word is spoken in the presence of our God. "Be not rash with thy mouth, and let riot thine heart be hasty to utter anything before God for God is in heaven, and thou upon earth: therefore let thy words be few." "Set a watch, O Lord, before my mouth; keep the door of my lips." "Wherefore, my beloved brethren, let every man be swift to hear, slow to speak," lest it be said of us, "they set their mouth against the heavens." - Eccl. 5:2; Psa. 141:3; James 1:19; Psa. 73:9.



The ultimate goal of the life of faith will always he not partial silence but complete and unbroken silence-self ceasing forever to speak, and God only speaking through us. The natural mind delights in hearing its own voice, the spiritual delights in hearing the voice of God; the natural, always degenerating, kindles the fire of self in others; the spiritual, elevating and uplifting, reveals the delightfulness of freedom gained in the death of self. St. Paul who heard in his youth the chatter of many eloquent tongues moved by self-love, voicing many fine-spun theories, knew whereof he spoke when he told us that even the speaking with the eloquence of the most skilful of men, or even of angels, would count for nothing without love. Evidently the power for good reposing in the tongue depends not on its eloquence but on the influence regulating and guiding it. A heart devoted to God, a mind stayed on Him, will mean a tongue which, even in its silence, will be eloquent in His praise. "Of His own will begat He us with the word of truth that we should be a kind of firstfruits of His creatures. Wherefore, my beloved brethren, let every man be swift to hear, slow to speak. Let our speaking evidence that we have really been begotten "with the word of truth:" It may not take many words to tell all we have as yet learned, but if silence results at times, it is well to remember that "In the multitude of words there wanteth not sin: but he that refraineth his lips is wise." - James 1:18, 19; Prov. 10:19.
=======================

Above is reproduced from The Herald of Christ's Kingdom, September, 1934. Name of author is not given.