of action will be the will of God; our principle of action will be the love of God. And as the will of

God is fixed, and is made known to us in various ways, especially in his holy Word, we shall endeavor to fulfill it at all times humbly and faithfully, without regard to those temporary and changing feelings which too often perplex the religious life.

It may be remarked further, in conclusion, that in the state of mind which has been spoken of, we shall not fail of any consolation which is needful for us. It belongs to the very nature of desire, that, when the desire is gratified, we are more or less happy. Accordingly in exercising love to God, the leading element of which is desire, and in doing and suffering his holy will, in accordance with such desire, we cannot be otherwise than happy in a considerable degree. If we seek joy or happiness as an ultimate object, we cannot fail, on religious principles, to miss of it. If, under the promptings of love, we seek merely to do and suffer the will of God, we shall certainly, except in those cases, where God, by a special act of sovereignty, withdraws consolation in order to try our faith, possess all that consolation, which will be needful. And in the case which has just been mentioned, if our faith, still trusting in the beloved òbject, sustains the terrible shock of apparent desertion, (as when our Savior exclaimed, "My God, My God, why hast thou forsaken me ?")we shall soon find abundant consolation returning.

CHAPTER NINTH.

On the distinction between natural and spiritual Joy.

We have endeavoured in the preceding chapter to point out the distinction between love and joy; a distinction, not very obvious at first sight, but which really exists and is important to be made. But it is proper to add here, that the views of the chapter may be somewhat aided, and perhaps modified in their practical application, in connection with a distinction, which yet remains to be made, and which may very properly be made, between NATURAL joy and SPIRITUAL joy. It is true, that gracious or spiritual joy is not to be confounded with Love, any more than natural joy is. In both cases, the distinction between love and joy is a real and permanent one. But then there remains the additional view, which will help to throw further light upon the subject before us, that gracious or holy joy differs, in some of its aspects, from natural joy.

We proceed, then, to remark, in the first place, that natural joy and spiritual joy are different in their origin. Natural joy, which is sometimes denominated "the joy of the world", arises from nat

ural causes; from physical or worldly good; from health, property, worldly influence, the indulgences of sense; from such causes, in a word, as we might suppose to exist and to produce joy within us, if we had no perception of a God and no knowledge of religion. Spiritual or gracious joy, which is spiritual or gracious in its origin, arises from the knowledge of spiritual objects, from the discharge of spiritual or religious duties, and from the inspiring agency of the Holy Ghost. And hence it is sometimes denominated the "joy of the Holy Ghost."

(2.)-Again, natural joy, arising from natural principles, and unchecked and unregulated by gracious influences, has oftentimes a very powerful effect upon the physical system. And it is possible and even probable, that this may sometimes be the case with true spiritual or gracious joy; especially when the emotion is strong and immediately successive to a painfully depressed and suffering state of mind. And it is not unreasonable to suppose, that, in some cases, when powerful physical results are found to exist, that there may be a union or combination of natural and gracious emotion. But it is nevertheless true, that the natural tendency of spiritual joy, IN ITSELF CONSIDERED, and independently of any peculiar circumstances, is, in a remarkable degree, and much more so than that of mere natural joy, to produce a tranquilizing effect upon the mind and through the mind upon the physical system, and to promote soundness and regularity of action in both.

(3.)-We observe, in the third place, that there

is a tendency in natural joy, especially when it is strong, to perplex the action of the perceptive and discriminating or judging powers. This is true of the natural emotions generally, when they are in an excited state. Any considerable agitation in that portion of our sensitive nature, which is termed the Emotions, is commonly understood to be unfavorable to correct perception and judgment. A man, for instance, who is agitated with emotions of displeasure, of jealousy, or of fear, will find it difficult, while remaining in such state of agitation, to go through successfully with an intricate train of mathematical or other reasoning. And the result will be the same, if he is considerably agitated with emotions of natural pleasure or joy. But true spiritual joy, when undisturbed by unfavorable influences from the physical system and unmixed with natural joy, leaves the mind tranquil, and the perceptive and discriminating faculties clear and effective in the highest degree. And these views seem to be confirmed by a consideration of the state of holy beings. All holy beings, there can be no doubt, experience true joy of heart; but in our reflections on their mental character and operations, it is certain, that we never conceive of them as having their minds clouded and their perceptive powers blunted by excessive emotion. The natural feelings, which are regulated with difficulty, continually run into excess; but this is never the case with those truly religious or gracious feelings, which are really inspired by the Holy Ghost. And, therefore, when it said of the disciples on a certain

occasion, (Luke 24:41,) that they "believed not for Joy," it is probable, that they experienced an excitement and confusion of mind, resulting from a mixture of natural joy with emotions of an holy kind.

(4.)-It remains to be remarked further, that natural joy is often attended with certain incidental evils, which are not likely to exist in connection with gracious or holy joy; such as an undue hilarity of spirit, a sort of unreflecting and too youthful levity and flightiness of thought and manner, unsuitable to our age or our situation in life; what George Fox, in speaking of some Christians in his day, expressively describes, as "BEING UP IN THE AIRY MIND." On the other hand, holy joy, when it is free from any mixture and perversion of natural joy, is deliberately and deeply serious. When natural joy is superadded or is superinduced upon a truly spiritual or gracious experience, and gives a character to our actions, it is possible, that there may be sometimes results bordering upon those airy and flighty manifestations, which have been mentioned; but whenever this is the case, it is certain, that these results do not flow from any state of mind, which is truly the work of the Holy Spirit. Religious or sanctified joy, always bearing the stamp of deliberation and wisdom, always in keeping with that seriousness which naturally flows out of the truths and the responsibilities of religion, is entirely suited to the objects and occasions, on which it arises; so as to leave in the mind both the appearance and the fact of perfect tranquillity;