The Grace of Silence

Strong faith in its results tends to promote the grace of silence, by placing objects in their true position, and by assigning them their true value. To the natural mind all those things, which have a special relation to self, appear distorted and exaggerated. Indeed all things, whether they have a particular relation to self or not, inasmuch as they are perceived out of their true relations, are perceived incorrectly. The ordinary events and occurrences of life, as they are viewed in reference to this life alone, are too much magnified in importance. They expand themselves, in the mind’s eye, out of all just limits. Faith, on the contrary, views them in the light of eternity, which brings them to their true size. Events, therefore, which leave the man of faith in quietness of spirit, disturb and agitate the natural man, unloose the tongue of suspicion and complaint, and fill the world with his outcries. In the storm on the lake of Galilee, Christ was asleep in the vessel, while every thing around was filled with confusion and clamor. His disciples awoke him with the request, that he would interfere in their behalf. His reply was; “Why are ye fearful, oh, YE OF LITTLE FAITH? Then he arose, and rebuked the winds and the sea; and there was a great calm.” Matthew 8:26.

True faith is naturally followed by silence in regard to those trials and those interests, which are of a private and personal nature. It is so for the important reason, which has just been mentioned, namely, that it places objects in their true relation and assigns them their true value. And it is so for other reasons, which might be mentioned. When we are tempted and afflicted, it is natural for us to look for assistance and consolation somewhere. We are so constituted that we cannot well avoid it. And in the defect of faith, which attaches us to that which is unseen and spiritual, we turn and rest upon that, which is seen and sensible. We fill the ears of our families; and not contented with this, but looking every where for help except to Him who alone can give aid, we extend the voice of our complaints to every one, who is willing to hear. But it is very different with the person, who has faith; especially if it exists in a high degree. He has but little to say to men in his trials. He as naturally and confidingly goes to his heavenly Father, as the child, in its season of affliction goes to its earthly parent.

— edited from The Life of Faith (1852), Part 2, Chapter 14.

Faith Can Tame Inordinate Speech

["Even so the tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth! And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell." — James 3:5, 6 KJV.]

Many things, which are good in themselves, become evil in their excess. This is especially true of the faculty of speech, one of the most valuable gifts, which our heavenly Father has seen fit to impart to us. The tongue, which is described by an inspired Apostle as an “unruly member,” is ever in action; but not always in profitable action. Statements are made thoughtlessly and often maliciously; which, if they are susceptible of increase in the first instance, are magnified by repetition. Thus the first exaggerated statement soon becomes positive falsehood. And the falsehood, which at first was modest and mitigated in its manner, becomes bold, noisy, and intense.

Enduring Trials While Subjected in Will to God

Another mark or characteristic of the man, whose will has passed from his own unsafe keeping to the high custody of a divine direction, is this. He has no disposition to complain, when God, in the course of his providences, sees fit to send disappointments and afflictions upon him. This remark will apply not only to afflictions, which originate in the loss of health, of property, and of friends, but to all others of whatever nature, and coming from whatever source. We have sometimes thought, that the entire subjection of the will is seen particularly in the quietness and silence of spirit, with which misrepresentations and persecutions are endured. That the people of the world should be greatly agitated, and should find in themselves the movings of a rebellious and belligerent spirit, when their motives are aspersed and their characters injured, is entirely natural. And, unhappily, when persecution arises, we see too much of this unquiet and rebellious spirit, even in those whom charity requires us to recognize as Christians. Not so with those Christians of a higher grade, whose wills act in perfect harmony with the divine will. That they are afflicted, when they are subject to unjust persecutions, is true; but they are not rebellious; they are not disquieted; and although they are afflicted, it cannot be said with truth that they are destitute of happiness. Connecting with the instrument which troubles them, the hand of God, which permits the agency of that instrument, they regard the persecutions they endure as the lot which God has appointed them; and as such they rejoice in it. But this could not be, if their wills, renouncing all private and selfish modes of action, did not move harmoniously with the divine will.

Silence When Attacked

Be silent when blamed and reproached unjustly, and under such circumstances that the reproachful and injurious person will be likely, under the influence of his own reflections, to discover his error and wrong speedily. Instead of replying, receive the injurious treatment with humility and calmness; and He, in whose name you thus suffer, will reward you with inward consolation, while He sends the sharp arrow of conviction into the heart of your adversary.

— from Religious Maxims (1846), IV.

A Hidden Language of Silence

The state of divine union may exist under two modifications; the one characterized by our being distinctly conscious of its existence, the other without such consciousness. The union of the human with the divine mind, when it is once originated, is not easily broken. The fact, for instance, of our being taken up at times with indispensable worldly cares, does not necessarily destroy the state of union, although we may not be distinctly percipient or conscious of it at such times.

But what we wish to remark here is, that the state in question, whenever it is the subject of distinct inward notice or consciousness, seems  to be characterized, among other marks, by a tendency, not only to inward contemplation, but to outward silence. At such times the soul appears to know but one object, and that is God; and to have but one feeling, and that is love. It is drawn inwardly; and outward objects seem to have but little influence. Hence words are few. It has but little disposition to express even what itself feels. In fact, the conversation, which is carried on at such times between the soul and God is too high for human language; and what is more, it is carried on with a Being, who can understand the soul's meaning without the medium of human speech. The conversation is with God, and not with men; and is in God's manner and not after the manner of men; and, therefore, it would be difficult to repeat it, even if there were a disposition to do it. The soul, in its attitude of serene and fixed contemplation, continually but silently repeats to itself sentiments of trust and adoration, of gratitude and love. God recognizes the import of this hidden language and returns it, by condescendingly unveiling himself in his amiableness and benevolence. There is a constant flowing and re-flowing of affection; love ascending to God and love returning; so that there is not only a consciousness of love to God on the part of the person; but what is yet more striking, there is a consciousness, or rather a deeply wrought conviction, that God loves him in return. He can say in the beautiful expressions of the Canticles, "Thou dost place thy left hand under my head and with thy right hand Thou dost embrace me; and thy banner over me is love."

Marks of True Humility: Calmness in Opposition

The truly humble man is not troubled and afflicted, because in some respects he fails in securing to himself the good opinion of his fellow men. It is true, he attaches a degree of value to the favorable sentiments of others; but as he attaches unspeakably greater value to the favor of God, he can meet their opposition, their rebukes and misrepresentations, with entire calmness and peace of spirit. And hence it is that, in ordinary cases, when he is the subject of such misrepresentation and abuse, he is not particularly solicitous to defend himself, and to make replies. I mean to say, that he does not discover anxiety and trouble of mind in relation to it. He knows, if he acts in simplicity of heart and with a sincere desire for the divine glory, God will so order events that in due time the honor of his reputation will be sustained. So that he is willing, for the present at least, to stand silent in the presence of his accusers, that both he and they may see the salvation of the Lord.

— edited from Religious Maxims (1846).

Silence Under Trials

When words and acts, untrue, unkind,
Against thy life, like arrows, fly;
Receive them with a patient mind;
Seek no revenge, make no reply.

Oh holy SILENCE! 'Tis the shield,
More strong than warrior's twisted mail;
A hidden strength, a might conceal'd,
Which worldly shafts in vain assail.

He,  who is silent in his cause,
Has left that cause to heavenly arms;
And heaven's eternal aid and laws
Are swift to ward the threatening harms.

God is our great, protecting Power.
BE STILL! The great Defender moves;
He  watches well the dangerous hour;
Nor fails to save the child He loves.

— Christ in the Soul (1872) XXXII.

Outward Silence Favors Inward Silence

Outward silence favors inward silence. In other words, it promotes inward and spiritual REST;  a cessation from that inordinate and grasping activity, which is prompted by the life of nature. This is involved, in part, in what has already been said; but it is worthy of a distinct and particular notice. The utterance of words necessarily connects us with things outward to ourselves; and sometimes implicates us very strongly with scenes transactions, and interests of an external and generally of a worldly character. But the natural and almost necessary result of outward silence is the retrocession of the soul into itself, and, in general, a decided tendency to the resumption of inward peace. And this state of things, as we have already had occasion to notice, is favorable to the entrance, in-dwellings, and operations of the Holy Spirit. It is in such a soul much more than in others, that the great Comforter and Teacher loves to take up his residence and to expand his benign influence. "As much as lies in thy power," says the devout Kempis, "shun the resorts of worldly men; for much conversation on worldly business, however innocently managed, greatly retards the progress of the spiritual life. We are soon captivated by vain objects, and employments, and soon defiled. And I have wished a thousand times, that I had either not been in company or had been silent."

— edited from The Interior or Hidden Life (1844) Part 2, Chapter 8.

Vain and Useless Thoughts

Too much conversation has an injurious effect upon the religious interests of the mind, in addition to what has already been said, by filling the soul with many vain and useless thoughts. All such thoughts take up more or less of the mind's attention; and just so far as it is so occupied, it is necessarily deprived of the consciousness of God's sweet and purifying presence. Such are the laws of the mind, that it cannot possibly be occupied with God and a multitude of worldly vanities at the same time.

And in addition to this, it should be remembered, that words are one of the outward signs and natural expressions of the inward passions; and whatever may be true of those of a different character, it is well understood, that the resentful or angry passions, which often interpose an obstacle to holiness, generally acquire great vigor by outward exhibitions. On the contrary it is equally well understood, that they as generally wither and die under a system of repression and silence. So that by maintaining a judicious practice of silence, we shall not only find our thoughts less liable to wander and more collected in God, than they would otherwise be; but shall also find the resentful passions, and the exciting passions generally, when thus deprived of the powerful stimulation of words, more submissive, and more perfectly under control.

— edited from  The Interior or Hidden Life (1844) Part 2, Chapter 8.

Injurious Conversation

It is almost impossible to speak much, without saying that which is positively injurious, as well as unprofitable.  It would be unreasonable to expect to indulge freely in conversation with others, in the manner in which men commonly do, without conforming, in part at least, to their own views and terms of social intercourse. In other words, we seem to be under the necessity of sympathizing, to some extent, with their trains of thought and experience; and are not at liberty wholly to reject subjects, which are pleasing to them. And who does not know, that, acting on this view, we are often introduced to various topics, which, both in their nature and tendency, are exceedingly remote from a religious and edifying character. How large a portion, for instance, of the conversation of the great mass of mankind is taken up with censorious and unfavorable comments on the conduct of their neighbors. How much there is of expressed or hinted suspicion! How much of back-biting and slander! Now, if we would not be accessory to sins of this kind, we must learn the difficult art of controlling the tongue, and of forming habits of conscientious silence.

— edited from The Interior or Hidden Life (1844) Part 2, Chapter 8.

Solitude From Words

Again, the true solitude of spirit, in the full import of the terms, may be regarded as including, to some extent at least, a cessation or solitude from words. If speech is a blessing when it is under the regulation of holy principles, it is a source of great and almost unmitigated evil when it proceeds from unsanctified passions. And when we consider how closely and extensively it is connected with such passions, we have good reason, at least in a multitude of cases, for regarding silence as a sign of moderation, truth, and peace. To say nothing but what is appropriate, to say nothing but what Christ would say, bearing reproaches without reply, and uttering the truth in love, is a virtue, which is a product of the Holy Ghost, and which belongs to him only who has been taught of God. The speech of him who is the subject of spiritual solitude, like everything else that comes within the reach of moral obligation, is under the restrictions of a divine law; and he can no more speak without God to guide him in his utterance, than he can do anything else without God. In being silent, with the exception of those occasions in which the providence of  God calls him to speak, he has sundered one of the strong links, which would otherwise have bound him to what is vain, frivolous, and wicked in the world.

Silence in Temptation

Let the time of temptation be the time of silence. Words react upon feelings; and if Satan, in the time of our trials, can induce us to utter a hasty or unadvised word, he will add, by so doing, to the power of his previous assaults, and increase the probability of his getting the victory.

— Religious Maxims (1846) CIX.

Nature Speaks; Grace is Silent

It is often the case, in the ordinary intercourse and affairs of life, that our actions, without being calumniated as criminal, are more or less misrepresented, and our motives aspersed by thoughtless or evil-disposed persons. Undoubtedly the natural tendency of the heart, under such circumstances, is to reply at once, and generally with as much energy as promptness. But, generally speaking, our true victory will be in silence. Nature speaks, but grace is silent; because nature is destitute of confidence, except in itself, but grace has confidence in God. To be silent, therefore, in ordinary cases, is best in every respect not only because it is the course indicated by true religion, but because it aids in breaking down the irregular and sinful action of the will.

— A Treatise on Divine Union (1851) Part 5, Chapter 6.

Learning To Be Silent

It is a great art in the Christian life to LEARN TO BE SILENT. Under oppositions, rebukes, injuries, STILL BE SILENT. It is better to say nothing, than to say it in an excited or an angry manner, even if the occasion should seem to justify a degree of anger. By remaining silent, the mind is enabled to collect itself, and to call upon God in secret aspirations of prayer. And thus you will speak to the honor of your holy profession, as well as to the good of those who have injured you, when you speak from God.

— Religious Maxims (1846) LX.

Pray Earnestly for Sanctification

Pray earnestly for sanctification. Let this be the desire of your heart from morning till evening, and from evening till morning.  On this subject keep the soul resolutely fixed. Take no denial. Refuse to be comforted, till you are blessed. But nevertheless, be careful, that you impose no conditions upon God. Say not, thou must do it in this way or in that. Remember, He  is a sovereign; and that you are nothing. Sometimes  He  comes and turns out the evil legions of the heart with observation and with a triumphant shout. But not unfrequently He is mighty in his silence, and smites and destroys his enemies by an agency so mysterious and secret, that it seems to be alike unseen and unheard.

— Religious Maxims (1846) XLIV.