CHAPTER IX.

FRUITS OF THE SPIRIT.

CHRISTIAN faith is productive. Its fruits are thus designated by the apostle, in contrast with the works of the flesh. "Now the works of the flesh are manifest; which are these; adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have told you in time past, that they which do such things shall not inherit the kingdom of God. But the fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance : against such there is no law." Gal. v. 19-23. In the present chapter it will be the object of the writer to consider briefly the fruits of the Spirit in the order in which they are here mentioned by the apostle.

I. The first fruit named is LOVE. It is that same holy principle mentioned and so clearly defined by the same apostle in his first Epistle to the Corinthians. "Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing." The word here rendered "charity," is from the Greek ayann. It is proper

ly rendered love in some of the old English versions of the New Testament, and we see no just reason why it should not so stand in our present version. It is declared by the apostle to be greater than the virtue of charity; according to the next verse of the chapter already quoted, where he says: "Though I give all my goods to feed the poor, (that is, though I have the utmost charity,) and have not love, it profiteth me nothing." 1 Cor. xiii. 1–3. He then proceeds to define this principle; which definition let us briefly notice.

The first trait in the character of love is thus given. "Love suffereth long and is kind." Here we begin at once to perceive its excellence. The spirit of Christian love is capable of enduring trials and persecutions, crosses, vexations, and adversities. It shrinks not in the hour of darkness; and though traduced and reviled, it manifests that spirit speaking in the language of the Redeem"Love 'your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you and persecute you." And he gives the reason. "That ye may be the children (that is, characteristically) of your Father which is in heaven." Love is an emanation from him, a spark of the divine nature. It is kind to "the unthankful and the evil."

er;

"Love envieth not." Of all the evils in the human heart, envy ranks among the greatest. It is an uneasy spirit, continually "seeking rest and finding none;”— for it never goes where rest is to be found. The envious heart delights in debasing the good qualities of others, and in seeking to bring them to a level with itself. It can hear no one praised without feeling wounded; and continually wonders why the world does not acknowledge

its superiority and excellence! To all this, the spirit of love declares opposition. Here is no repining in view of the good enjoyed by others; but a continual thanksgiving, that they also are blessed of heaven. Who would not possess this spirit ?

"Love vaunteth not itself." That is, it will not be guilty of rashness, insolence, nor inconsistency. It does not seek to place itself forward in too conspicuous a place, to gain loud applause, or win "golden opinions," — as though these were demonstrations of moral worth and true greatness. Spiritual pride can never exist in the heart where love like this is found. Remember this, ye who love to be "greeted in the synagogues and marketplaces," and who wonder why the world cannot discover your piety and godliness.

"Is not puffed up." Listen Pharisee! This is in direct opposition to your proud spirit. If the reader has ever learned to be truly humble, he will comprehend the meaning of the apostle. The offering of the humble and contrite heart is more acceptable to God, than all the outward manifestations of devotion ever made by man. Where true love is found, there is humility; for love "is not puffed up."

"Doth not behave itself unseemly." Here is recognised the proper walk and demeanor of the Christian. This expression denounces extravagance and indecorum. It conveys the idea, that love is not constrained to act out of place, to be harsh, or overbearing. The nature of love is too celestial to manifest itself in this manner. It is full of good wishes and intentions, and will, therefore, make itself known to all by its modest excellence and internal worth. The most cold and indifferent cannot

but acknowledge its value, nor can the most harsh and illiberal wholly resist its influence. It overpowers them all, and yet behaveth not itself unseemly. What a heavenly thought!

We are next told, that love "seeketh not her own." This trait is opposed to the spirit of selfishness in all its forms. It teaches us to "feel another's woe," to live not as though there were no others with us in the world, but to share in the joys and sorrows, the comforts and adversities of the human race. The true Christian philanthropist will best understand this disposition.

"Is not easily provoked." Is not, when opposed, made sour, bitter, or acrimonious. How many professors. of the religion of Jesus, who are led away by impatience and passion, on slight provocation, need to remember this!

"Thinketh no evil." It not only aims to "speak evil of no man," but entertains no strange surmises and suspicions of others, when no convincing evidence of their failings can be found. But is rather willing to give every man credit for all his good deeds, than to overlook them, and condemn him, perhaps unjustly, for some reputed iniquity. What a lesson to those who imagine goodness to exist nowhere but with their own sect!

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Rejoiceth not in iniquity, but rejoiceth in the truth." Deplores the ravages of sin in the human heart, and strives to lead men in the ways of heavenly wisdom. Seeks for the promotion of righteousness, that "we may lead quiet and peaceable lives in all godliness and honesty." Rejoices in the truth, that iniquity shall ultimately cease, that men shall know the true source of happiness, and forever enjoy it, when God himself shall

be all in all. This is what the apostle means, when he assures us, that love "rejoiceth in the truth." If love is at last triumphant; if it conquers all opposition, and brings all hearts into the obedience of the Gospel, then love will rejoice, and rejoice, too," in the truth." We can thus understand the meaning of that language which comes from the true Christian heart; "I wish the doctrine of the salvation of all men might prove true." This is the prompting of the spirit of love; and thanks to God, its holy desire shall be granted.

"Beareth all things." Is possessed of a fortitude which enables it to "overcome evil with good"; to "render to no man railing for railing, but contrawise blessing." It is in perfect agreement with the character of him, "who, when he was reviled, reviled not again; when he suffered, threatened not; but committed himself to him that judgeth righteously."

"Believeth all things." The better rendering of this expression would be, "invariably confiding." Love is ever ready to believe the best of every one, and would rather think and believe good than evil.

Hopeth all things." Is ever ready to make all due allowance for human weaknesses, and to admit excuse for wrong doing so far as a good conscience will permit,continually and anxiously watches for repentance in the transgressor. And, instead of repining at the afflictive allotments of Providence, looks forward with hope of brighter scenes, and rejoices in prospect of happiness yet

to come.

"Endureth all things." Will bear up the soul and give it peace, when all without is darkness and storm. "Love never faileth." It will endure forever. It is