But that this may be done, that home-life, in our unsettled, changing state of society, may become peaceful and restful, there is one Christian grace, much treated of by mystic writers, that must return to its honor in the Christian Church. I mean,--THE GRACE OF SILENCE. No words can express, no tongue can tell, the value of NOT SPEAKING. “Speech is silvern, but silence is golden,” is an old and very precious proverb. “But,” say many voices, “what is to become of us, if we may not speak? Must we not correct our children and our servants and each other? Must we let people go on doing wrong to the end of the chapter?” No; fault must be found; faults must be told, errors corrected. Reproof and admonition are duties of householders to their families, and of all true friends to one another. But, gentle reader, let us look over life, our own lives and the lives of others, and ask, How much of the fault-finding which prevails has the least tendency to do any good? How much of it is well-timed, well-pointed, deliberate, and just, so spoken as to be effective? “A wise reprover upon an obedient ear” is one of the _rare_ things spoken of by Solomon,--the rarest, perhaps, to be met with. How many really religious people put any of their religion into their manner of performing this most difficult office? We find fault with a stove or furnace which creates heat only to go up chimney and not warm the house. We say it is wasteful. Just so wasteful often seem prayer-meetings, church-services, and sacraments; they create and excite lovely, gentle, holy feelings,--but, if these do not pass out into the atmosphere of daily life, and warm and clear the air of our homes, there is a great waste in our religion. We have been on our knees, confessing humbly that we are as awkward in heavenly things, as unfit for the Heavenly Jerusalem, as Biddy and Mike, and the little beggar-girl on our door-steps, are for our parlors. We have deplored our errors daily, hourly, and confessed that “the remembrance of them is grievous unto us, the burden of them is intolerable,” and then we draw near in the sacrament to that Incarnate Divinity whose infinite love covers all our imperfections with the mantle of His perfections. But when we return, do we take our servants and children by the throat because they are as untrained and awkward and careless in earthly things as we have been in heavenly? Does no remembrance of Christ’s infinite patience temper our impatience, when we have spoken seventy times seven, and our words have been disregarded? There is no mistake as to the sincerity of the religion which the Church excites. What we want is to have it _used_ in common life, instead of going up like hot air in a fireplace to lose itself in the infinite abysses above.