ready referred to. "They on the rock are they, which, when they hear, receive the word with JOY, [that is, with natural joy, as we are probably to understand it.] And these have no root, which for a while believe, and in time of temptation, fall away." So that holy or spiritual joy may be compared to the sun, which always shines with its pure and beautiful light, even when wrapped in clouds; but natural joy is like a meteor, gleaming for a moment and then extinguished; rekindled again after a time, but destined soon and suddenly to sink in still greater darkness.

In connection with the marks, which thus separate natural from spiritual joy, we observe, in conclusion, that spiritual joy, being a truly Christian grace, is exceedingly valuable and desirable. And truly blessed is he, who possesses that state of mind, which is properly called "joy in the Holy Ghost." It is true it is a grace, both subsequent in time and inferior in rank to LOVE, which ought to be sought first as the reigning and controlling principle of the soul. But, it is, nevertheless, in its appropriate time and place, one of the precious gifts and graces of God. And hence the various expressions and commands, having a relation to this cheering state of mind, which are found in the Bible. "REJOICE in the Lord, O ye righteous; for praise is comely for the upright." Ps. 33: 1. "But REJOICE, inasmuch as ye are partakers of Christ's sufferings; that when his glory shall be revealed, ye may be glad also with exceeding joy." First Peter, 4: 13. "These things have I spoken unto you, that my joy might remain

in you, and that your joy might be full." John, 15: 11. "Rejoice evermore; pray without ceasing; in every thing give thanks; for this is the will of God in Christ Jesus concerning you." 1st Thess. 5: 16, 17, 18.

Illustration of the subject from personal experience.

[In the following extract from the personal experience of a pious person of the Baptist church, now no longer living, the reader will notice an exemplification of that tendency to seek for joyous emotion, which is so common and oftentimes so injurious.]

"I trust I was enabled deliberately, not only in view of sickness and death, but of life and health, to make an unreserved consecration of my all to. Christ, and to feel that in whatever situation I might be, holiness to the Lord must henceforth be my motto. I could now yield myself a willing subject to the sanctifying grace of God, believing he would work in me according to the good pleasure of his will. Soon a heavenly calm possessed my mind, a sense of the divine glory surrounded me, and my whole soul seemed in sweet harmony with the holiness of God. There were no rapturous emotions, but I felt

"The sacred awe that dares not move,

And all the silent heaven of love."

How easy now seemed the divine requirement, to love Him with all the heart, and my neighbor as myself. I felt a peculiar tenderness of conscience, and feared nothing but to offend my Savior. Being still feeble in body, I could not endure strong mental exercises and as the change in my feelings was not

sudden or characterized by strong emotions, I was soon tempted to doubt whether it was really what I had been seeking for. I prayed earnestly for a FULNESS OF JOY, and an undoubted evidence, but the more I sought for this, the less my evidence appeared, until I was willing to leave all with God, to give either a crumb, or a full meal. My peace then returned, and blessed be God, it has continued like a river to flow broader and deeper to the present time.

Never before did I feel so much my entire dependence on all sufficient grace, and such a confidence that it would be given in every time of need. Like a little child I have looked into the Bible for instruction, and O what an inexpressible glory has beamed therefrom! A new blessedness has appeared while receiving Christ as a Savior from all sin,a present Savior, a full Savior. How glorious. the consideration to one, who has all her life in some degree been subject to bondage! Truly I can now say the Holy Spirit has led me into the truth, and the truth has made me free. I no longer feel like a wanderer, but like a child at home. My weary soul now rests in Christ, and finds "his yoke easy, and his burden light." With entire confidence can I now commit all my interests, temporal and spiritual, into his hands, and feel that they are safe. My greatest desire is to know and do the will of my Heavenly Father, and to possess all the mind of Christ. I feel deeply interested in the progress of holiness. With all my heart can I bid God-speed to those, who are engaged in promoting this blessed cause."*

*Guide to Christian Perfection, Vol III, p. 39.

CHAPTER SIXTEENTH.

On the nature and relations of Emotional Experience.

SOME of the remarks and positions in the two last chapters seem to prepare the way for a few general observations, which are of considerable practical importance, on what may be termed the emotional form of religious experience.

The doctrine, which we propose to advance on this somewhat difficult subject, may be regarded as implying the admission of two things: FIRST, that the mind, in some important and true sense, is departmental; that it exists in the three departments of the Intellect, the Sensibilities, and the Will; and that the emotional or emotive states constitute a distinct and important subordinate division in these departments; And SECOND, that the operations of the Holy Spirit on the human mind are various; that they may embrace the whole of these departments, reaching and controlling the whole mind; or that, under certain circumstances, they may stop either at the intellectual department or at the emotive division of the sensitive department, producing certain important results, but leaving others without being realized.

We proceed then to remark, in the first place, that it is the office of the Holy Spirit to operate, on the appropriate occasions of such operation, upon the human intellect; and especially by guiding it in the perception of the truth. The mode of the Spirit's operation upon the intellectual part, as it is upon other parts of the mind, is in many respects mysterious; but the ordinary result of his influences is the communication of truth. That is to say, the soul, when it is thus operated upon, knows spiritually what it did not know before. And it may properly be added, that the knowledge, which is thus communicated, will vary both in kind and degree, in accordance with the nature of the subject or facts to be illustrated, and with the special circumstances, whatever they may be, which render a divine communication necessary. But it is not ordinarily to be expected, that the operation, of which we are now speaking, will stop with the intellect. By an original law of our mental nature, the perception of truth, which is the result of an intellectual act, is ordinarily followed by an effect upon that portion of the mind, which is usually designated as the emotional or emotive susceptibility; a part of the mind, which, as it is subsequent in the time of its action, is sometimes figuratively described, "as being back of the intellect." The effect upon the emotive susceptibility, resulting from an operation on the intellect, will be different at different times and under different circumstances; varying in nature and degree, according to the nature and degree of the truth which is pre