In my first letter I spoke of the indwelling of the Holy Spirit, as
represented by our Lord under the similitude of a living spring. In my
last I endeavored to show that the operation of the Spirit of God upon
the heart is inseparably connected with the truth. My present object
will be to show the _effects_ produced by both these agents acting
together. This is most beautifully described in the passages quoted
above. Here the Christian is represented under the similitude of a tree
planted by the _rivers_ of water. The grace of God, or the Holy Spirit
acting in unison with the word, to carry on the great work of
regeneration and sanctification in the soul, is represented by the
constant flowing of _rivers of water_. This shows the abundance of the
provision. But a tree may stand so near a river as to be watered when it
overflows its banks; and yet, if its roots only spread over the surface
of the ground, and do not reach the bed of the river, it will wither in
a time of drought. This aptly represents the professor of religion who
appears engaged and in earnest only during remarkable outpourings of the
Spirit. He is all alive and full of zeal when the river overflows, but
when it returns to its ordinary channel, his leaf withers; and if a long
season of spiritual drought follows, he becomes dry and barren, so that
no appearance of spiritual life remains. But, mark how different the
description of the true child of God. "He shall be as _a_ tree _planted_
by the rivers of water." This figure appears to have been taken from the
practice of _cultivating_ trees. They are removed from the wild state in
which they spring up, and their roots firmly fixed in a spot of ground
_cultivated_ and _prepared_, to facilitate their growth. This _planting_
well represents the _fixed_ state of the renewed soul, as it settles
down in entire dependence upon the word and Spirit of God, for
nourishment and growth in grace. But the figure is carried out still
farther,--"and spreadeth out her roots _by the river_." When the roots
of the tree are spread out along the bed of the river, it will always be
supplied with water, even when the river is low. This steadiness of
Christian character is elsewhere spoken of under a similar figure. "The
_root_ of the righteous _shall not be moved_." "He shall cause them that
come of Jacob to _take root_." "Being _rooted_ and grounded in love."
Hence the prophet adds, that the heat and the drought shall not affect
it; but its _leaf shall be green_, always growing; and it _shall not
cease to bring forth_ fruit. And throughout the Scriptures, the
righteous are represented as bringing forth fruit. "And the remnant
that is escaped out of the house of Judah shall again take root
downward, and bear fruit upward." Here is first a taking deep root
downward, or the sanctification of the faculties of the soul, by which
new principles of action are adopted; and a bearing fruit upward, or the
exercise of those principles, in holy affections and corresponding
outward conduct. Again, "Israel shall blossom and bud, and fill the face
of the world with fruit." The bud and blossom represent, in a very
striking manner, the first exercises of Christian experience. However,
this may be easily counterfeited. Every tree bears a multitude of false
blossoms, which, by the superficial observer, may not be distinguished
from the true. They may for a time appear even more gay and beautiful.
As it appears in full bloom, it would be impossible for the keenest eye
to discover them. But as soon as the season arrives for the fruit to
begin to grow, these fair blossoms are withered and gone, and nothing
remains but a dry and wilted stem. But the real children of God shall
not only bud and blossom, but they shall "_fill the face of the world
with fruit_." In the Song of Solomon, the church is compared to "an
orchard of pomegranates, with _pleasant fruits_." This is a beautiful
figure. The pomegranate is a kind of apple. The tree is low, but spreads
its branches, so that its breadth is greater than its height. So the
true Christian is humble and lowly; while his good works spread all
around him. The blossoms of this tree are large and beautiful, forming a
cup like a bell. But when the flowers are double, no fruit follows. So
the double-minded hypocrite brings forth no fruit. The pomegranate apple
is exceedingly beautiful and delicious; and so the real fruits of
Christianity are full of beauty and loveliness. Again, the church is
said to lay up for Christ all manner of pleasant fruit, new and old.
But, _backsliding_ Israel is called an empty vine, bringing forth fruit
_unto himself_. Here we may distinguish between the _apparent_ good
fruits of the hypocrite and those of the real Christian. The latter
does everything for Christ. He really desires the glory of God, and the
advancement of Christ's Kingdom; and this is his ruling motive in all
his conduct. But the former, though he may do many things good in
themselves, yet does them all with selfish motives. His ruling desire is
to gratify himself, and to promote his own honor and interest, either in
this world, or in that which is to come.
The _fruit_ which his people bring forth is that on which Christ chiefly
insists, as a test of Christian character. "Every good tree bringeth
forth good fruit; but a corrupt tree bringeth forth evil fruit." He
compares himself to a vine, and his followers to branches; and informs
them that every branch which beareth not fruit shall be taken away. In
the passage quoted from the first Psalm, the righteous is said to bring
forth fruit _in his season_. And in the 92d Psalm and 14th verse, it is
said, "They shall still bring forth fruit _in their old age_; they shall
_be fat and flourishing_;" thus exhibiting a constancy of fruit-bearing,
and an uninterrupted growth, even down to old age.
But, it becomes a matter of serious inquiry to know what is meant by
bringing forth fruit _in his season_. The apostle Paul says, "The fruit
of the Spirit is in _all_ goodness, and righteousness, and truth."
Hence, we conclude, that bringing forth fruit _in season_ must be
carrying out the principles of the gospel into every part of our
conduct. In another place, the same apostle informs us more particularly
what are the fruits of the Spirit: "The fruit of the Spirit is love,
joy, peace, long-suffering, gentleness, goodness, faith, meekness,
temperance." Let us, then, carry out these principles, and see what
influence they will have upon the Christian character. _Love_ is
something that can be _felt_. It is an outgoing of heart towards the
object loved, and a feeling of union with it. When we have a strong
affection for a friend, it is because we see in him something that is
lovely. We love his society, and delight to think of him when he is
absent. Our minds are continually upon the lovely traits of his
character. So ought we to love God. The ground of this love should be
the infinite purity, excellence, and beauty of his moral perfections,
independent of our relations to him. He is infinite loveliness in
himself. There is such a thing as feeling this love in exercise. In the
Song of Solomon, love is said to be "_strong as death_." Surely, this is
no faint imagery. Is it possible for a person to exercise a feeling "as
strong as death," and yet not be sensible of it? Love takes hold of
every faculty of soul and body. It must, then, be no very dull feeling.
Again; the warmth and the settled and abiding nature of love are
represented by such strong language as this: "Many waters cannot quench
love, neither can the floods drown it." Surely this can be no fitful
feeling, which comes and goes at extraordinary seasons. It must be a
settled and abiding principle of the soul; though it may not always be
accompanied with strong emotions. We may sometimes be destitute of
emotion towards the friends we love most. But, the settled principle of
esteem and preference is abiding; and our attention needs only to be
called to the lovely traits in our friend's character, to call forth
emotion.
David, under the influence of this feeling, breaks forth in such
expressions as these: "My soul _thirsteth_ for thee; my flesh _longeth_
for thee:" "As the hart panteth for the water-brooks, so _panteth_ my
soul after thee, O God: My soul _thirsteth_ for God, for the living
God:" "My soul _longeth_, yea, even _fainteth_, for the courts of the
Lord; my _heart and my flesh crieth out_ for the living God:" "My soul
_breaketh_ for the longing it hath unto thy judgments _at all times_."
Surely there is no dulness, no coldness, in such feelings as these. They
accord with the spirit of the command, "Thou shalt love the Lord thy God
with all thine heart, and with all thy soul, and with _all thy might_."
And this was not, with the Psalmist, an _occasional lively frame_. This
soul-breaking longing was the habitual feeling of his heart; for he
exercised it "_at all times_" And what was it that called forth these
ardent longings? Was it the personal benefits which he had received or
expected to receive from God? By no means. After expressing an earnest
desire to dwell in the house of the Lord, _all the days of his life_, he
tells us why he wished to be there: "_to behold the beauty of the Lord,
and to inquire in his temple_." The object of his love was "_the beauty
of the Lord_;" doubtless meaning his moral perfections. Intimately
connected with this was his desire to know the will of the Lord. For
this he wished to "_inquire in his temple_." And whenever the love of
God is genuine, it will call forth the same desire. The apostle John,
whose very breath is love, says, "This is the love of God, that we _keep
his commandments_." The child that loves his parents will delight in
doing everything he can to please them. But the child that cares for his
parents only as he expects to be benefited by them, will always do as
little as possible for them, and that little unwillingly. So, in our
relations with God. The hypocrite may have a kind of love to him,
because he thinks himself a peculiar object of divine favor, and because
he still expects greater blessings. But this does not lead him to
delight in the commands of God. He rather esteems them as a _task_. His
heart is not in the doing of them; and he is willing to make them as
light as possible. But, the real Christian _delights_ in the law of God;
and the chief source of his grief is, that he falls so far short of
keeping it.
Again, if we love God, we shall love the image of God, wherever we find
it. "Every one that loveth him that begat, loveth him also that is
begotten of him." Our love to Christians, if genuine, must arise from
the resemblance which they bear to Christ; and not from the comfort
which we enjoy in their society, nor because they appear friendly to us.
This hypocrites also feel. If we really exercise that love, we shall be
willing to make personal sacrifices for the benefit of our Christian
brethren. We are directed to love one another _as Christ loved us_. And
how did Christ love us? So strong was his love that he laid down his
life for us? And the apostle John says, we ought, in imitation of him,
"to lay down our lives for the brethren;" that is, if occasion require
it. Such is the strength of that love which we are required to exercise
for our Christian brethren. But, how can this exist in the heart, when
we feel unwilling to make the least sacrifice of our own feelings or
interests for their benefit?
Again; there is another kind of love required of us. This is the love of
compassion, which may be exercised even towards wicked men. And what
must be the extent of this love? There can be but one standard. We have
the example of our Lord before us. So intense was his love, that it led
him to make every personal sacrifice of ease, comfort, and worldly good,
for the benefit of the bodies and souls of men; yea, he laid down his
life for them. This is the kind of love which is required of us, and
which was exercised by the apostles and early Christians.
Another fruit of the Spirit is JOY. We are commanded to rejoice in the
Lord _at all times_. If we have a proper sense of the holiness of God's
moral character; of the majesty and glory of his power; of the infinite
wisdom which shines through all his works; the infinite rectitude of his
moral government; and especially of that amazing display of his love, in
the work of redemption--it will fill our hearts with "JOY UNSPEAKABLE
AND FULL OF GLORY." Nor is rejoicing in God at all inconsistent with
mourning for sin. On the contrary, the more we see of the divine
character, the more deeply shall we be abased and humbled before him.
Says Job, "I have heard of thee by the hearing of the ear; but now _mine
eye seeth_ thee. _Wherefore_, I abhor myself, and repent in dust and
ashes." It was a _sight_ of God which brought this holy man so low
before him.
Another fruit of the Spirit is PEACE. This is of two kinds; peace with
God, and peace with man. The impenitent are at war with God; there is
therefore no peace for them. God is angry with them, and they are
contending with him. But the Christian becomes reconciled to God through
Christ. He finds peace in believing in him. The Lord is no longer a God
of terror to him, but a "God of peace." Hence the gospel is called the
"way of peace;" and Christ the "Prince of Peace." Jesus, in his parting
interview with his beloved disciples, says, "Peace I leave with you, _my
peace_ I give unto you." Righteousness, or justice and peace, are said
to have met together and kissed each other. "We have peace with God,
through our Lord Jesus Christ." The Bible is full of this subject, but I
cannot dwell upon it. I wish you to look out the following passages;
read and compare them diligently, and meditate upon the blessed truth
which they contain Ps. 37:37; 85:8; 119:165. Prov. 16:7. Isa. 20:3;
57:19. Lu. 2:14. John 16:33. Rom. 8:6; 14:17. 1 Cor. 7:15. Eph. 2:11,
15. Phil. 4:7. Col. 3:15.
I know not how to speak of this exercise of the mind. It is better felt
than described. It is a calm and holy reconciliation with God and his
government; a settled feeling of complacency towards everything but sin.
It begets a serene and peaceful temper and disposition of the heart. But
this gracious work of the Holy Spirit does not stop with these exercises
of the mind. However we may seem to feel, in our moments of retirement
and meditation, if this peaceful disposition is not carried out in our
intercourse with others, and our feelings towards them, we have reason
to suspect ourselves of hypocrisy. Whatever is in our hearts will
manifest itself in our conduct. If we exercise a morose, sour, and
jealous disposition towards others; if we indulge a censorious spirit,
not easily overlooking their faults; if we are easily provoked, and
irritated with the slightest offence; if we indulge in petty strifes and
backbiting--surely the peace of God does not rule in our hearts. So much
does Christ esteem this peaceful spirit, that he says peacemakers shall
be called the children of God. Again, he tells his disciples to "have
peace one with another." The apostle Paul, also, gives frequent
exhortations to the exercise of this grace. "Be at peace among
yourselves." "Follow peace with all men." "If it be possible, live
peaceably with all men." "That we may lead a quiet and peaceable life."
MEEKNESS is a twin-sister of Peace. It is a temper of mind not easily
provoked to resentment. The word used in the original signifies
_easiness of mind_. The cultivation of this grace resembles the taming
of wild animals. It is the bringing of all our wild and ungovernable
passions under control. It is an eminent work of the Spirit; and we may
judge of our spiritual attainments by the degree of it which we possess.
The Scriptures abound with exhortations to the cultivation of it. It is
preeminently lovely in the female character. Hence, the apostle Peter
exhorts women to adorn themselves with the ornament of a meek and quiet
spirit, which is, in the sight of God, of great price.
LONG-SUFFERING and GENTLENESS are twin-daughters of Meekness. The latter
is the disposition of the heart. The former are the actions which flow
out from that disposition, in our intercourse with others.
Long-suffering is godlike. It is an imitation of the forbearance of God
towards his rebellious creatures. He is long-suffering, and slow to
anger. He does not let his anger burn hot against sinners, till all
means of bringing them to repentance have failed. O, how should this
shame us, who cannot bear the least appearance of insult or injury from
our fellow-sinners, without resentment! But, if we would be the children
of our Father in heaven, we must learn to bear ill treatment with a meek
and quiet and forgiving temper. Gentleness is one of the most lovely of
all the graces of the Spirit. It is a "softness or mildness of
disposition and behavior, and stands opposed to harshness and severity,
pride and arrogance." "It corrects whatever is offensive in our manner,
and, by a constant train of humane attentions, studies to alleviate the
burden of common misery;" the constant exercise of this spirit is of the
greatest importance to the Christian who would glorify God in his life,
and do good to his fellow-creatures.
GOODNESS is another fruit of the Spirit. I suppose the apostle here
means the same that he expresses in another place by "bowels of mercies
and kindness." It is doing good both to the bodies and souls of others,
as we have opportunity. "Be kindly affectioned one to another." "Be ye
kind one to another, tender-hearted." This is a distinguishing trait in
the Christian character. It shone forth in all its loveliness in our
divine Redeemer. He _went about_ doing good. So ought we to imitate his
example. It should be our chief aim and study to make ourselves useful
to others; for we thereby glorify God. If we have the Spirit of Christ,
this will be the great business of our lives.
Another fruit of the Spirit is FAITH. Although this is mentioned last
but two in the catalogue, yet it is by no means the least important.
Indeed, it may be called the father of all the rest. The proper
definition of faith is, a _belief of the truth_. Faith is a very common
principle of action, by which is transacted all the business of this
life. People universally act according to their faith. If a person is
fully convinced that his house is on fire, he will make haste to escape.
If a man really believes a bank-note is good, he will receive it for its
professed value. If the merchant believes that his customer is able to
pay for them, he will give him goods upon credit. If a child really
believes his parent will punish him for doing mischief, he will keep out
of it. And so, in everything else, we act according to our belief. No
person ever fully believes a truth which concerns himself, without
acting accordingly. That faith which is the fruit of the Spirit is a
hearty belief of all the truths of God's word. And in proportion as we
believe these truths, in their application to ourselves, we shall act
according to them. The reason why the sinner does not repent and turn to
God, is that he does not fully believe the word of God, as it applies to
himself. He may believe some of the abstract truths of the Scriptures,
but he does not really believe himself to be in the dreadful danger
which they represent him. The reason why Christians live so far from the
standard of God's word is that their belief in the truths contained in
it is so weak and faint. We all profess to believe that God is
everywhere present. Yet, Christians often complain that they have no
lively sense of his presence. The reason is, that they do not fully and
heartily believe this truth. So strong and vivid is the impression when
this solemn truth takes full possession of the soul, that the apostle
compares it to "_seeing him that is invisible_." Now, but for our
unbelief, we should always have such a view of the divine presence. O,
with what holy awe and reverence would this inspire us! On examination,
we shall find that all the graces of the Spirit arise from faith, and
all our sins and short-comings from unbelief. It is a belief of the
moral excellence of God's character which inspires love. It is a belief
of our own depravity, and the exceeding sinfulness of sin, which creates
godly sorrow. It is a strong and particular belief of all the
overwhelming truths of the Bible, which overcomes the world. "This is
the victory; even our faith." It is a firm and unshaken belief in these
truths, presenting the glories of heaven just in view, which supports
the Christian in the dark and trying hour of death. It is the same
belief which makes him "as bold as a lion" in the performance of his
duty. This is what supported the martyrs, and enabled them cheerfully to
lay down their lives for Christ's sake. It is this which must support
you in the Christian warfare. And in proportion to your faith will be
your progress. I would be glad to say more on this subject. It is large
enough to fill a volume.
TEMPERANCE is another fruit of the Spirit. This consists in the proper
control of all our desires, appetites, and passions. The exercise of
this grace is of vital importance, not only as it concerns the glory of
God, but our own health and happiness.
I have felt much straitened in giving a description of the fruits of the
Spirit in a single letter. I have not pretended to do justice to the
subject. My principal object has been to show the beautiful symmetry of
the Christian character, as it extends from the heart to all our
actions, in every relation of life. And this will serve as an
introduction to the more particular consideration of the various
Christian duties.
Your affectionate Brother.