1

which we have to make, relates to the manner of our conversation, viz. 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. It will be noticed, that we are not speaking here of public occasions, in respect to which the rule must be adopted with its appropriate restrictions, but of conversation. And I think we may profitably add here, that the rule is capable of some extension. 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. There are undoubtedly some exceptions to this view; especially when suitable opportunities present themselves of speaking of God's dealings with our souls. But, nevertheless, this seems to be the correct general rule. 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 af

fairs 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 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. This rule too has, in practice, its appropriate limitations, which a judicious piety will be likely to suggest.

The only further practical remark, which we wish to make on this subject at present, 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. It was thus with the prophet Daniel. When misrep resented, injured, and persecuted, he at once turned his thoughts to God as his only protection. In his solitary chamber, kneeling before the face of the Infinite Presence, and with no disposition to look any where else, he entrusted his cause to Him, who alone is able to help. The example of the Savior also, in relation to this subject, is particu

larly instructive. When brought to trial before Pilate, although he could easily have made a defence, he chose to be silent; "he answered him to never a word, insomuch that the Governor marvelled greatly." In the language of the evangelical prophet, "He was oppressed and he was afflicted, yet he opened not his mouth; he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he opened not his mouth."The deep grace, which manifests itself by patience and silence under the circumstances which have been mentioned, will plead far more eloquently in our behalf, than all the torrent of words and all the vivacity of effort, which the life of nature is so ready to pour forth.

"Teach us in time of deep distress,

To own thy hand, O God!
And in submissive silence learn
The lessons of thy rod.

In every changing scene of life,
Whate'er that scene may be;

Give us a meek and humble mind,
A mind at peace with thee."

CHAPTER NINTH.

On the nature and regulation of the Affections.

THERE are a number of other principles, besides those that have been mentioned, which come under the general head of the Propensities; which are important in their place; and all of which require to be restored from the vicious action, with which a fallen nature has inspired them. This may be said, for instance, of the desire of Esteem; obviously a distinct and implanted principle of our nature, which leads us to consult the opinions and to value highly the favorable sentiments of our fellowmen. A principle, which is often irregular and morally perverse in its action; and which can never be made what it ought to be, except under the restrictions and with the aids of sanctifying grace. But the doctrines and illustrations, which have been laid down in relation to other propensities, will easily apply to this and to other cases, which have not been remarked upon. It is not consistent with our limits, and probably it is not necessary, to delay further upon them.

(1.)-The Affections also, a still higher class of principles than the Appetites and Propensities, re

quire to be sanctified. As they exist in the natural man, with whatever titles of amiableness and excellence we may dignify them, it is still true, that they are impregnated with the vicious element of the natural life, and are not holy. It cannot be doubted, that it is right for a man to love the members of his family, and that it is his duty to do so; but if his domestic attachments become from any cause so strong as to annul or to vitiate his love to men generally or to God, or on the other hand if they become so weakened as to fall short of the divine requirements, they are wrong.

Immutable right has a claim and a power, which entitle it to regulate every thing else. Even LOVE itself, an element so essential to all moral goodness that it gives a character and name to God himself, ceases to be love, the moment it ceases to be in conformity with justice. Love, that is not just, is not holy; and love, that der the name of love. however amiable and

is

not holy, is selfishness unEvery affection, therefore, honorable it may be when

which is not in

it is in a right position, is wrong and is at variance with inward holiness of life, conformity with the rule of right. unsanctified, just so far as there is

And in hearts a defect or want

of sanctification, in other words just so far as the love of God fails to regulate such affections, this is always the case.

(2.)—The affections are generally divided into the Benevolent and the Malevolent Affections. The basis of the benevolent affections is Love; the basis of the other class is the principle of Re