I. FAULT-FINDING.

“PAPA, what are you going to give us this winter for our evening readings?” said Jennie.

“I am thinking, for one thing,” I replied, “of preaching a course of household sermons from a very odd text prefixed to a discourse which I found at the bottom of the pamphlet-barrel in the garret.”

“Don’t say sermon, Papa,—it has such a dreadful sound; and on winter evenings one wants something entertaining.”

“Well, treatise, then,” said I, “or discourse, or essay, or prelection; I’m not particular as to words.”

“But what is the queer text that you found at the bottom of the pamphlet-barrel?”

“It was one preached upon by your mother’s great-great-grandfather, the very savory and much-respected Simeon Shuttleworth, ‘on the occasion of the melancholy defections and divisions among the godly in the town of West Dofield’; and it runs thus,—‘Take us the foxes, the little foxes, that spoil the vines: for our vines have tender grapes.’”

“It’s a curious text enough; but I can’t imagine what you are going to make of it.”

“Simply an essay on Little Foxes,” said I, “by which I mean those unsuspected, unwatched, insignificant little causes, that nibble away domestic happiness, and make home less than so noble an institution should be.

“You may build beautiful, convenient, attractive houses,—you may hang the walls with lovely pictures and stud them with gems of Art; and there may be living there together persons bound by blood and affection in one common interest, leading a life common to themselves and apart from others; and these persons may each one of them be possessed of good and noble traits; there may be a common basis of affection, of generosity, of good principle, of religion; and yet, through the influence of some of these perverse, nibbling, insignificant little foxes, half the clusters of happiness on these so promising vines may fail to come to maturity. A little community of people, all of whom would be willing to die for each other, may not be able to live happily together; that is, they may have far less happiness than their circumstances, their fine and excellent traits, entitle them to expect.

“The reason for this in general is that home is a place not only of strong affections, but of entire unreserves; it is life’s undress rehearsal, its back-room, its dressing-room, from which we go forth to more careful and guarded intercourse, leaving behind us much débris of cast-off and every-day clothing. Hence has arisen the common proverb, ‘No man is a hero to his valet-de-chambre’; and the common warning, ‘If you wish to keep your friend, don’t go and live with him.’”

“Which is only another way of saying,” said my wife, “that we are all human and imperfect; and the nearer you get to any human being, the more defects you see. The characters that can stand the test of daily intimacy are about as numerous as four-leaved clovers in a meadow; in general, those who do not annoy you with positive faults bore you with their insipidity. The evenness and beauty of a strong, well-defined nature, perfectly governed and balanced, is about the last thing one is likely to meet with in one’s researches into life.”

“But what I have to say,” replied I, “is this,—that, family-life being a state of unreserve, a state in which there are few of those barriers and veils that keep people in the world from seeing each other’s defects and mutually jarring and grating upon each other, it is remarkable that it is entered upon and maintained generally with less reflection, less care and forethought, than pertain to most kinds of business which men and women set their hands to. A man does not undertake to run an engine or manage a piece of machinery without some careful examination of its parts and capabilities, and some inquiry whether he have the necessary knowledge, skill, and strength to make it do itself and him justice. A man does not try to play on the violin without seeing if his fingers are long and flexible enough to bring out the harmonies and raise his performance above the grade of dismal scraping to that of divine music. What should we think of a man who should set a whole orchestra of instruments upon playing together without the least provision or forethought as to their chord, and then howl and tear his hair at the result? It is not the fault of the instruments that they grate harsh thunders together; they may each be noble and of celestial temper; but united without regard to their nature, dire confusion is the result. Still worse were it, if a man were supposed so stupid as to expect of each instrument a rôle opposed to its nature,—if he asked of the octave-flute a bass solo, and condemned the trombone because it could not do the work of the many-voiced violin.

“Yet just so carelessly is the work of forming a family often performed. A man and woman come together from some affinity, some partial accord of their nature which has inspired mutual affection. There is generally very little careful consideration of who and what they are,—no thought of the reciprocal influence of mutual traits,—no previous chording and testing of the instruments which are to make lifelong harmony or discord,—and after a short period of engagement, in which all their mutual relations are made as opposite as possible to those which must follow marriage, these two furnish their house and begin life together.

“Then in many cases the domestic roof is supposed at once to be the proper refuge for relations and friends on both sides, who also are introduced into the interior concert without any special consideration of what is likely to be the operation of character on character, the play of instrument with instrument;—then follow children, each of whom is a separate entity, a separate will, a separate force in the circle; and thus, with the lesser powers of servants and dependants, a family is made up. And there is no wonder if all these chance-assorted instruments, playing together, sometimes make quite as much discord as harmony. For if the husband and wife chord, the wife’s sister or husband’s mother may introduce a discord; and then again, each child of marked character introduces another possibility of confusion.

“The conservative forces of human nature are so strong and so various, that with all these drawbacks the family state is after all the best and purest happiness that earth affords. But then, with cultivation and care, it might be a great deal happier. Very fair pears have been raised by dropping a seed into a good soil and letting it alone for years; but finer and choicer are raised by the watchings, tendings, prunings of the gardener. Wild grape-vines bore very fine grapes, and an abundance of them, before our friend Dr. Grant took up his abode at Iona, and, studying the laws of Nature, conjured up new species of rarer fruit and flavor out of the old. And so, if all the little foxes that infest our domestic vine and fig-tree were once hunted out and killed, we might have fairer clusters and fruit all winter.”

“But, Papa,” said Jennie, “to come to the foxes; let’s know what they are.”

“Well, as the text says, little foxes, the pet foxes of good people, unsuspected little animals,—on the whole, often thought to be really creditable little beasts, that may do good, and at all events cannot do much harm. And as I have taken to the Puritanic order in my discourse, I shall set them in sevens, as Noah did his clean beasts in the ark. Now my seven little foxes are these:—Fault-Finding, Intolerance, Reticence, Irritability, Exactingness, Discourtesy, Self-Will. And here,” turning to my sermon, “is what I have to say about the first of them.”

FAULT-FINDING,—

A most respectable little animal, that many people let run freely among their domestic vines, under the notion that he helps the growth of the grapes, and is the principal means of keeping them in order.

Now it may safely be set down as a maxim, that nobody likes to be found fault with, but everybody likes to find fault when things do not suit him.

Let my courteous reader ask him or herself if he or she does not experience a relief and pleasure in finding fault with or about whatever troubles them.

This appears at first sight an anomaly in the provisions of Nature. Generally we are so constituted that what it is a pleasure to us to do it is a pleasure to our neighbor to have us do. It is a pleasure to give, and a pleasure to receive. It is a pleasure to love, and a pleasure to be loved; a pleasure to admire, a pleasure to be admired. It is a pleasure also to find fault, but not a pleasure to be found fault with. Furthermore, those people whose sensitiveness of temperament leads them to find the most fault are precisely those who can least bear to be found fault with; they bind heavy burdens and grievous to be borne, and lay them on other men’s shoulders, but they themselves cannot bear the weight of a finger.

Now the difficulty in the case is this: There are things in life that need to be altered; and that things may be altered, they must be spoken of to the people whose business it is to make the change. This opens wide the door of fault-finding to well-disposed people, and gives them latitude of conscience to impose on their fellows all the annoyances which they themselves feel. The father and mother of a family are fault-finders, ex officio; and to them flows back the tide of every separate individual’s complaints in the domestic circle, till often the whole air of the house is chilled and darkened by a drizzling Scotch mist of querulousness. Very bad are these mists for grape-vines, and produce mildew in many a fair cluster.

Enthusius falls in love with Hermione, because she looks like a moonbeam,—because she is ethereal as a summer cloud, spirituelle. He commences forthwith the perpetual adoration system that precedes marriage. He assures her that she is too good for this world, too delicate and fair for any of the uses of poor mortality,—that she ought to tread on roses, sleep on the clouds,—that she ought never to shed a tear, know a fatigue, or make an exertion, but live apart in some bright, ethereal sphere worthy of her charms. All which is duly chanted in her ear in moonlight walks or sails, and so often repeated that a sensible girl may be excused for believing that a little of it may be true.

Now comes marriage,—and it turns out that Enthusius is very particular as to his coffee, that he is excessively disturbed if his meals are at all irregular, and that he cannot be comfortable with any table arrangements which do not resemble those of his notable mother, lately deceased in the odor of sanctity; he also wants his house in perfect order at all hours. Still he does not propose to provide a trained housekeeper; it is all to be effected by means of certain raw Irish girls, under the superintendence of this angel who was to tread on roses, sleep on clouds, and never know an earthly care. Neither has Enthusius ever considered it a part of a husband’s duty to bear personal inconveniences in silence. He would freely shed his blood for Hermione,—nay, has often frantically proposed the same in the hours of courtship, when of course nobody wanted it done, and it could answer no manner of use; but now to the idyllic dialogues of that period succeed such as these:—

“My dear, this tea is smoked: can’t you get Jane into the way of making it better?”

“My dear, I have tried; but she will not do as I tell her.”

“Well, all I know is, other people can have good tea, and I should think we might.”

And again at dinner:—

“My dear, this mutton is overdone again; it is always overdone.”

“Not always, dear, because you recollect on Monday you said it was just right.”

“Well, almost always.”

“Well, my dear, the reason to-day was, I had company in the parlor, and could not go out to caution Bridget, as I generally do. It’s very difficult to get things done with such a girl.”

“My mother’s things were always well done, no matter what her girl was.”

Again: “My dear, you must speak to the servants about wasting the coal. I never saw such a consumption of fuel in a family of our size”; or, “My dear, how can you let Maggie tear the morning paper?” or, “My dear, I shall actually have to give up coming to dinner, if my dinners cannot be regular”; or, “My dear, I wish you would look at the way my shirts are ironed,—it is perfectly scandalous”; or, “My dear, you must not let Johnnie finger the mirror in the parlor”; or, “My dear, you must stop the children from playing in the garret”, or, “My dear, you must see that Maggie doesn’t leave the mat out on the railing when she sweeps the front hall”; and so on, up stairs and down stairs, in the lady’s chamber, in attic, garret, and cellar, “my dear” is to see that nothing goes wrong, and she is found fault with when anything does.

Yet Enthusius, when occasionally he finds his sometime angel in tears, and she tells him he does not love her as he once did, repudiates the charge with all his heart, and declares he loves her more than ever,—and perhaps he does. The only difficulty is that she has passed out of the plane of moonshine and poetry into that of actualities. While she was considered an angel, a star, a bird, an evening cloud, of course there was nothing to be found fault with in her; but now that the angel has become chief business-partner in an earthly working firm, relations are different. Enthusius could say the same things over again under the same circumstances, but unfortunately now they never are in the same circumstances. Enthusius is simply a man who is in the habit of speaking from impulse, and saying a thing merely and only because he feels it at the moment. Before marriage he worshipped and adored his wife as an ideal being dwelling in the land of dreams and poetries, and did his very best to make her unpractical and unfitted to enjoy the life to which he was to introduce her after marriage. After marriage he still yields unreflectingly to present impulses, which are no longer to praise, but to criticise and condemn. The very sensibility to beauty and love of elegance, which made him admire her before marriage, now transferred to the arrangement of the domestic ménage, lead him daily to perceive a hundred defects and find a hundred annoyances.

Thus far we suppose an amiable, submissive wife, who is only grieved, not provoked,—who has no sense of injustice, and meekly strives to make good the hard conditions of her lot. Such poor, little, faded women have we seen, looking for all the world like plants that have been nursed and forced into bloom in the steam-heat of the conservatory, and are now sickly and yellow, dropping leaf by leaf, in the dry, dusty parlor.

But there is another side of the picture,—where the wife, provoked and indignant, takes up the fault-finding trade in return, and with the keen arrows of her woman’s wit searches and penetrates every joint of the husband’s armor, showing herself full as unjust and far more capable in this sort of conflict.

Saddest of all sad things is it to see two once very dear friends employing all that peculiar knowledge of each other which love had given them only to harass and provoke,—thrusting and piercing with a certainty of aim that only past habits of confidence and affection could have put in their power, wounding their own hearts with every deadly thrust they make at one another, and all for such inexpressibly miserable trifles as usually form the openings of fault-finding dramas.

For the contentions that loosen the very foundations of love, that crumble away all its fine traceries and carved work, about what miserable, worthless things do they commonly begin!—a dinner underdone, too much oil consumed, a newspaper torn, a waste of coal or soap, a dish broken!—and for this miserable sort of trash, very good, very generous, very religious people will sometimes waste and throw away by double-handfuls the very thing for which houses are built and coal burned, and all the paraphernalia of a home established,—their happiness. Better cold coffee, smoky tea, burnt meat, better any inconvenience, any loss, than a loss of love; and nothing so surely burns away love as constant fault-finding.

For fault-finding once allowed as a habit between two near and dear friends comes in time to establish a chronic soreness, so that the mildest, the most reasonable suggestion, the gentlest implied reproof, occasions burning irritation; and when this morbid stage has once set in, the restoration of love seems wellnigh impossible.

For example: Enthusius, having risen this morning in the best of humors, in the most playful tones begs Hermione not to make the tails of her g’s quite so long; and Hermione fires up with with—

“And, pray, what else wouldn’t you wish me to do? Perhaps you would be so good, when you have leisure, as to make out an alphabetical list of the things in me that need correcting.”

“My dear, you are unreasonable.”

“I don’t think so. I should like to get to the end of the requirements of my lord and master sometimes.”

“Now, my dear, you really are very silly.”

“Please say something original, my dear. I have heard that till it has lost the charm of novelty.”

“Come now, Hermione, don’t let’s quarrel.”

“My dear sir, who thinks of quarrelling? Not I; I’m sure I was only asking to be directed. I trust some time, if I live to be ninety, to suit your fastidious taste. I trust the coffee is right this morning, and the tea, and the toast, and the steak, and the servants, and the front-hall mat, and the upper-story hall-door, and the basement premises; and now I suppose I am to be trained in respect to my general education. I shall set about the tails of my g’s at once, but trust you will prepare a list of any other little things that need emendation.”

Enthusius pushes away his coffee, and drums on the table.

“If I might be allowed one small criticism, my dear, I should observe that it is not good manners to drum on the table,” says his fair opposite.

“Hermione, you are enough to drive a man frantic!” exclaims Enthusius, rushing out with bitterness in his soul, and a determination to take his dinner at Delmonico’s.

Enthusius feels himself an abused man, and thinks there never was such a sprite of a woman,—the most utterly unreasonable, provoking human being he ever met with. What he does not think of is, that it is his own inconsiderate, constant fault-finding that has made every nerve so sensitive and sore, that the mildest suggestion of advice or reproof on the most indifferent subject is impossible. He has not, to be sure, been the guilty partner in this morning’s encounter; he has said only what is fair and proper, and she has been unreasonable and cross; but, after all, the fault is remotely his.

When Enthusius awoke, after marriage, to find in his Hermione in very deed only a bird, a star, a flower, but no housekeeper, why did he not face the matter like an honest man? Why did he not remember all the fine things about dependence and uselessness with which he had been filling her head for a year or two, and in common honesty exact no more from her than he had bargained for? Can a bird make a good business-manager? Can a flower oversee Biddy and Mike, and impart to their uncircumcised ears the high crafts and mysteries of elegant housekeeping?

If his little wife has to learn her domestic rôle of household duty, as most girls do, by a thousand mortifications, a thousand perplexities, a thousand failures, let him, in ordinary fairness, make it as easy to her as possible. Let him remember with what admiring smiles, before marriage, he received her pretty professions of utter helplessness and incapacity in domestic matters, finding only poetry and grace in what, after marriage, proved an annoyance.

And if a man finds that he has a wife ill-adapted to wifely duties, does it follow that the best thing he can do is to blurt out, without form or ceremony, all the criticisms and corrections which may occur to him in the many details of household life? He would not dare to speak with as little preface, apology, or circumlocution to his business manager, to his butcher, or his baker. When Enthusius was a bachelor, he never criticised the table at his boarding-house without some reflection, and studying to take unto himself acceptable words whereby to soften the asperity of the criticism. The laws of society require that a man should qualify, soften, and wisely time his admonitions to those he meets in the outer world, or they will turn again and rend him. But to his own wife, in his own house and home, he can find fault without ceremony or softening. So he can; and he can awake, in the course of a year or two, to find his wife a changed woman, and his home unendurable. He may find, too, that unceremonious fault-finding is a game that two can play at, and that a woman can shoot her arrows with far more precision and skill than a man.

But the fault lies not always on the side of the husband. Quite as often is a devoted, patient, good-tempered man harassed and hunted and baited by the inconsiderate fault-finding of a wife whose principal talent seems to lie in the ability at first glance to discover and make manifest the weak point in everything.

We have seen the most generous, the most warm-hearted and obliging of mortals, under this sort of training, made the most morose and disobliging of husbands. Sure to be found fault with, whatever they do, they have at last ceased doing. The disappointment of not pleasing they have abated by not trying to please.

We once knew a man who married a spoiled beauty, whose murmurs, exactions, and caprices were infinite. He had at last, as a refuge to his wearied nerves, settled down into a habit of utter disregard and neglect; he treated her wishes and her complaints with equal indifference, and went on with his life as nearly as possible as if she did not exist. He silently provided for her what he thought proper, without troubling himself to notice her requests or listen to her grievances. Sickness came, but the heart of her husband was cold and gone; there was no sympathy left to warm her. Death came, and he breathed freely as a man released. He married again,—a woman with no beauty, but much love and goodness,—a woman who asked little, blamed seldom, and then with all the tact and address which the utmost thoughtfulness could devise; and the passive, negligent husband became the attentive, devoted slave of her will. He was in her hands as clay in the hands of the potter; the least breath or suggestion of criticism from her lips, who criticised so little and so thoughtfully, weighed more with him than many out-spoken words. So different is the same human being, according to the touch of the hand which plays upon him!

I have spoken hitherto of fault-finding as between husband and wife: its consequences are even worse as respects children. The habit once suffered to grow up between the two that constitute the head of the family descends and runs through all the branches. Children are more hurt by indiscriminate, thoughtless fault-finding than by any other one thing. Often a child has all the sensitiveness and all the susceptibility of a grown person, added to the faults of childhood. Nothing about him is right as yet; he is immature and faulty at all points, and everybody feels at perfect liberty to criticise him to right and left, above, below, and around, till he takes refuge either in callous hardness or irritable moroseness.

A bright, noisy boy rushes in from school, eager to tell his mother something he has on his heart, and Number One cries out,—“O, you’ve left the door open! I do wish you wouldn’t always leave the door open! And do look at the mud on your shoes! How many times must I tell you to wipe your feet?”

“Now there you’ve thrown your cap on the sofa again. When will you learn to hang it up?”

“Don’t put your slate there; that isn’t the place for it.”

“How dirty your hands are! what have you been doing?”

“Don’t sit in that chair; you break the springs, jouncing.”

“Child, how your hair looks! Do go up stairs and comb it.”

“There, if you haven’t torn the braid all off your coat! Dear me, what a boy!”

“Don’t speak so loud; your voice goes through my head.”

“I want to know, Jim, if it was you that broke up that barrel that I have been saving for brown flour.”

“I believe it was you, Jim, that hacked the edge of my razor.”

“Jim’s been writing at my desk, and blotted three sheets of the best paper.”

Now the question is, if any of the grown people of the family had to run the gantlet of a string of criticisms on themselves equally true as those that salute unlucky Jim, would they be any better-natured about it than he is?

No; but they are grown-up people; they have rights that others are bound to respect. Everybody cannot tell them exactly what he thinks about everything they do. If every one could and did, would there not be terrible reactions?

Servants in general are only grown-up children, and the same considerations apply to them. A raw, untrained Irish girl introduced into an elegant house has her head bewildered in every direction. There are the gas-pipes, the water-pipes, the whole paraphernalia of elegant and delicate conveniences, about which a thousand little details are to be learned, the neglect of any one of which may flood the house, or poison it with foul air, or bring innumerable inconveniences. The setting of a genteel table and the waiting upon it involve fifty possibilities of mistake, each one of which will grate on the nerves of a whole family. There is no wonder, then, that the occasions of fault-finding in families are so constant and harassing; and there is no wonder that mistress and maid often meet each other on the terms of the bear and the man who fell together fifty feet down from the limb of a high tree, and lay at the bottom of it, looking each other in the face in helpless, growling despair. The mistress is rasped, irritated, despairing, and with good reason: the maid is the same, and with equally good reason. Yet let the mistress be suddenly introduced into a printing-office, and required, with what little teaching could be given her in a few rapid directions, to set up the editorial of a morning paper, and it is probable she would be as stupid and bewildered as Biddy in her beautifully arranged house.

There are elegant houses which, from causes like these, are ever vexed like the troubled sea that cannot rest. Literally, their table has become a snare before them, and that which should have been for their welfare a trap. Their gas and their water and their fire and their elegances and ornaments, all in unskilled, blundering hands, seem only so many guns in the hands of Satan, through which he fires at their Christian graces day and night,—so that, if their house is kept in order, their temper and religion are not.

I am speaking now to the consciousness of thousands of women who are in will and purpose real saints. Their souls go up to heaven,—its love, its purity, its rest,—with every hymn and prayer and sacrament in church; and they come home to be mortified, disgraced, and made to despise themselves, for the unlovely tempers, the hasty words, the cross looks, the universal nervous irritability, that result from this constant jarring of finely toned chords under unskilled hands.

Talk of hair-cloth shirts, and scourgings, and sleeping on ashes, as means of saintship! there is no need of them in our country. Let a woman once look at her domestic trials as her hair-cloth, her ashes, her scourges,—accept them,—rejoice in them,—smile and be quiet, silent, patient, and loving under them,—and the convent can teach her no more; she is a victorious saint.

When the damper of the furnace is turned the wrong way by Paddy, after the five hundredth time of explanation, and the whole family awakes coughing, sneezing, strangling,—when the gas is blown out in the nursery by Biddy, who has been instructed every day for weeks in the danger of such a proceeding,—when the tumblers on the dinner-table are found dim and streaked, after weeks of training in the simple business of washing and wiping,—when the ivory-handled knives and forks are left soaking in hot dish-water, after incessant explanations of the consequences,—when four or five half-civilized beings, above, below, and all over the house, are constantly forgetting the most important things at the very moment it is most necessary they should remember them,—there is no hope for the mistress morally, unless she can in very deed and truth accept her trials religiously, and conquer by accepting. It is not apostles alone who can take pleasure in necessities and distresses, but mothers and housewives also, if they would learn of the Apostle, might say, “When I am weak, then am I strong.”

The burden ceases to gall when we have learned how to carry it. We can suffer patiently, if we see any good come of it, and say, as an old black woman of our acquaintance did of an event that crossed her purpose, “Well, Lord, if it’s you, send it along.”

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.

In reproving and fault-finding, we have beautiful examples in Holy Writ. When Saint Paul has a reproof to administer to delinquent Christians, how does he temper it with gentleness and praise! how does he first make honorable note of all the good there is to be spoken of! how does he give assurance of his prayers and love!—and when at last the arrow flies, it goes all the straighter to the mark for this carefulness.

But there was a greater, a purer, a lovelier than Paul, who made His home on earth with twelve plain men, ignorant, prejudiced, slow to learn,—and who to the very day of His death were still contending on a point which He had repeatedly explained, and troubling His last earthly hours with the old contest, “Who should be greatest.” When all else failed, on His knees before them as their servant, tenderly performing for love the office of a slave, he said, “If I, your Lord and Master, have washed your feet, ye also ought to wash one another’s feet.”

When parents, employers, and masters learn to reprove in this spirit, reproofs will be more effective than they now are. It was by the exercise of this spirit that Fénelon transformed the proud, petulant, irritable, selfish Duke of Burgundy, making him humble, gentle, tolerant of others, and severe only to himself: it was he who had for his motto, that “Perfection alone can bear with imperfection.”

But apart from the fault-finding which has a definite aim, how much is there that does not profess or intend or try to do anything more than give vent to an irritated state of feeling! The nettle stings us, and we toss it with both hands at our neighbor; the fire burns us, and we throw coals and hot ashes at all and sundry of those about us.

There is fretfulness, a mizzling, drizzling rain of discomforting remark; there is grumbling, a northeast storm that never clears; there is scolding, the thunder-storm with lightning and hail. All these are worse than useless; they are positive sins, by whomsoever indulged,—sins as great and real as many that are shuddered at in polite society.

All these are for the most part but the venting on our fellow-beings of morbid feelings resulting from dyspepsia, overtaxed nerves, or general ill health.

A minister eats too much mince-pie, goes to his weekly lecture, and, seeing only half a dozen people there, proceeds to grumble at those half-dozen for the sins of such as stay away. “The Church is cold, there is no interest in religion,” and so on: a simple outpouring of the blues.

You and I do in one week the work we ought to do in six; we overtax nerve and brain, and then have weeks of darkness in which everything at home seems running to destruction. The servants never were so careless, the children never so noisy, the house never so disorderly, the State never so ill-governed, the Church evidently going over to Antichrist. The only thing, after all, in which the existing condition of affairs differs from that of a week ago is, that we have used up our nervous energy, and are looking at the world through blue spectacles. We ought to resist the devil of fault-finding at this point, and cultivate silence as a grace till our nerves are rested. There are times when no one should trust himself to judge his neighbors, or reprove his children and servants, or find fault with his friends,—for he is so sharp-set that he cannot strike a note without striking too hard. Then is the time to try the grace of silence, and, what is better than silence, the power of prayer.

But it being premised that we are never to fret, never to grumble, never to scold, and yet it being our duty in some way to make known and get rectified the faults of others, it remains to ask how; and on this head we will improvise a parable of two women.

Mrs. Standfast is a woman of high tone, and possessed of a power of moral principle that impresses one even as sublime. All her perceptions of right and wrong are clear, exact, and minute; she is charitable to the poor, kind to the sick and suffering, and devoutly and earnestly religious. In all the minutiæ of woman’s life she manifests an inconceivable precision and perfection. Everything she does is perfectly done. She is true to all her promises to the very letter, and so punctual that railroad time might be kept by her instead of a chronometer.

Yet, with all these excellent traits, Mrs. Standfast has not the faculty of making a happy home. She is that most hopeless of fault-finders,—a fault-finder from principle. She has a high, correct standard for everything in the world, from the regulation of the thoughts down to the spreading of a sheet or the hemming of a towel; and to this exact standard she feels it her duty to bring every one in her household. She does not often scold, she is not actually fretful, but she exercises over her household a calm, inflexible severity, rebuking every fault; she overlooks nothing, she excuses nothing, she will accept of nothing in any part of her domain but absolute perfection; and her reproofs are aimed with a true and steady point, and sent with a force that makes them felt by the most obdurate.

Hence, though she is rarely seen out of temper, and seldom or never scolds, yet she drives every one around her to despair by the use of the calmest and most elegant English. Her servants fear, but do not love her. Her husband, an impulsive, generous man, somewhat inconsiderate and careless in his habits, is at times perfectly desperate under the accumulated load of her disapprobation. Her children regard her as inhabiting some high, distant, unapproachable mountain-top of goodness, whence she is always looking down with reproving eyes on naughty boys and girls. They wonder how it is that so excellent a mamma should have children who, let them try to be good as hard as they can, are always sure to do something dreadful every day.

The trouble with Mrs. Standfast is, not that she has a high standard, and not that she purposes and means to bring every one up to it, but that she does not take the right way. She has set it down in her mind that to blame a wrong-doer is the only way to cure wrong. She has never learned that it is as much her duty to praise as to blame, and that people are drawn to do right by being praised when they do it, rather than driven by being blamed when they do not.

Right across the way from Mrs. Standfast is Mrs. Easy, a pretty little creature, with not a tithe of her moral worth,—a merry, pleasure-loving woman, of no particular force of principle, whose great object in life is to avoid its disagreeables and to secure its pleasures.

Little Mrs. Easy is adored by her husband, her children, her servants, merely because it is her nature to say pleasant things to every one. It is a mere tact of pleasing, which she uses without knowing it. While Mrs. Standfast, surveying her well-set dining-table, runs her keen eye over everything, and at last brings up with, “Jane, look at that black spot on the salt-spoon! I am astonished at your carelessness!"—Mrs. Easy would say, “Why, Jane, where did you learn to set a table so nicely? All looking beautifully, except,—ah! let’s see,—just give a rub to this salt-spoon;—now all is quite perfect.” Mrs. Standfast’s servants and children hear only of their failures; these are always before them and her. Mrs. Easy’s servants hear of their successes. She praises their good points; tells them they are doing well in this, that, and the other particular; and finally exhorts them, on the strength of having done so many things well, to improve in what is yet lacking. Mrs. Easy’s husband feels that he is always a hero in her eyes, and her children feel that they are dear good children, notwithstanding Mrs. Easy sometimes has her little tiffs of displeasure, and scolds roundly when something falls out as it should not.

The two families show how much more may be done by a very ordinary woman, through the mere instinct of praising and pleasing, than by the greatest worth, piety, and principle, seeking to lift human nature by a lever that never was meant to lift it by.

The faults and mistakes of us poor human beings are as often perpetuated by despair as by any other one thing. Have we not all been burdened by a consciousness of faults that we were slow to correct because we felt discouraged? Have we not been sensible of a real help sometimes from the presence of a friend who thought well of us, believed in us, set our virtues in the best light, and put our faults in the background?

Let us depend upon it, that the flesh and blood that are in us,—the needs, the wants, the despondencies,—are in each of our fellows, in every awkward servant and careless child.

Finally, let us all resolve,—

First, to attain to the grace of SILENCE.

Second, to deem all FAULT-FINDING that does no good a SIN; and to resolve, when we are happy ourselves, not to poison the atmosphere for our neighbors by calling on them to remark every painful and disagreeable feature of their daily life.

Third, to practise the grace and virtue of PRAISE. We have all been taught that it is our duty to praise God, but few of us have reflected on our duty to praise men; and yet for the same reason that we should praise the divine goodness it is our duty to praise human excellence.

We should praise our friends,—our near and dear ones; we should look on and think of their virtues till their faults fade away; and when we love most, and see most to love, then only is the wise time wisely to speak of what should still be altered.

Parents should look out for occasions to commend their children, as carefully as they seek to reprove their faults; and employers should praise the good their servants do as strictly as they blame the evil.

Whoever undertakes to use this weapon will find that praise goes farther in many cases than blame. Watch till a blundering servant does something well, and then praise him for it, and you will see a new fire lighted in the eye, and often you will find that in that one respect at least you have secured excellence thenceforward.

When you blame, which should be seldom, let it be alone with the person, quietly, considerately, and with all the tact you are possessed of. The fashion of reproving children and servants in the presence of others cannot be too much deprecated. Pride, stubbornness, and self-will are aroused by this, while a more private reproof might be received with thankfulness.

As a general rule, I would say, treat children in these respects just as you would grown people; they are grown people in miniature, and need as careful consideration of their feelings as any of us.

Lastly, let us all make a bead-roll, a holy rosary, of all that is good and agreeable in our position, our surroundings, our daily lot, of all that is good and agreeable in our friends, our children, our servants, and charge ourselves to repeat it daily, till the habit of our minds be to praise and to commend; and so doing, we shall catch and kill one Little Fox who hath destroyed many tender grapes.