silence, generally result, and very rapidly too, in the evaporation and loss of the inward life. And accordingly it is a frequent saying, that a man may, in a modified sense of the expressions, "talk away his religion." And it may be added further, as in accordance with what has now been said, that pious ministers not unfrequently lament, that calls for outward action and for much speaking to others leave them too little time for interior retirement, and for seasons of spiritual refreshment and advancement, by communication with the Everlasting Fountain.

In connection with the subject, we proceed to make a few brief practical remarks. And the first, 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 counten

ance, 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 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 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 misrepresented, 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 particularly 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, in so much 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.

CHAPTER THIRTY-NINTH.

On the true idea of interior annihilation or nothingness.

WHEN We use the phrase "interior annihilation," we of course use it in a mitigated or qualified sense, as meaning not an entire extinction of any principles within us, but only an extinction of certain irregularities of their action. In other words, it is not an absolute annihilation; but only the annihilation of any thing and every thing which is wrong; the annihilation of what the Scriptures call the "old man," in distinction from the "new man, created anew in Christ Jesus." Perhaps we should not refer to this form of expression at all, nor make any remarks upon it, although it is sometimes a convenient one in the description of internal experience, were it not that it is often employed, or some phrase of equivalent import, in writers, particularly those of an ancient date, on the interior religious life. I believe, also, it is quite common among many Christians at the present time, to speak in rather a loose way of their Nothingness, of the importance of feeling that they are Nothing, and the like; which shows that this form of expression indicates the existence of some great

ON THE TRUE IDEA OF INTERIOR ANNIHILATION. 409

practical truth, although it may be but indistinctly developed, which is clear to the religious mind. We shall give our ideas on this subject, as plainly and concisely as we can.

FIRST.-The state of inward annihilation is characterized, in the first place, by the extinction of all unregulated or unsanctified love of created things, or "love of the creatures," as it is sometimes expressed. Accordingly, we cannot say that a person is interiorly lost or annihilated, who is in any degree the slave of his appetites. The action. of the appetites, when directed to their original objects, and when subjected to the regulation of a purified conscience, is undoubtedly consistent with this state that is to say, when they are exercised, not from a view to the mere pleasure which they afford, but in accordance with their primitive constitution, and consequently in accordance with the will of God. But he, who takes delight in the pleasures of the senses, and indulges the lower appetites of our nature, that the attendant pleasures, rather than the original objects of the senses may be realized, has not so crucified and slain himself, that he can be said to be inwardly annihilated. There is still within himself the germination and the growth of that form of selfish gratification, which may properly be called a "love of the creatures."

A similar statement may be made in regard to those principles, which are understood to be higher in rank than the Appetites; and which, in order to distinguish them from the lower or ap