separate me from the love of God, which is in Christ Jesus my Lord? Do you not rather tremble in the fearful lookingfor of judgement and fiery indignation, which shall devour the adversaries?' O seize the present moment, and flee to him, whose grace can so prepare you for your dismission, and invigorate you in it, that you may even then adopt the apostle's triumph, O death, where is thy sting?-Thanks be to God, who giveth us the victory, through our Lord Jesus Christ.' [1 Cor. xv. 55, 57.]

[ROBINSON.]

SERMON CVII.

FOURTEENTH SUNDAY AFTER TRINITY.

FRUITS OF THE SPIRIT.

GAL. V. 22, 23.- -But the fruit of the Spirit is (1) love, (2) joy, (3) peace, (4) long-suffering, (5) gentleness, (6) goodness, (7) faith, (8) meekness, (9) temperance; against such there is no law.

[Text taken from the Epistle for the Day.]

In this chapter, the Apostle represents to us the different fruits of the flesh, and of the spirit, that we may adopt the one, and avoid the other. These enumerated in the text, are the chief, but not all the fruits of the Spirit: they are sufficient, however, to discover whether the Spirit of God dwells in us.

men.

Of the fruits of the Spirit, the first here mentioned is (1) ‘Love,' which generally imports piety to God, and good-will towards But in this passage it seems to be restrained to benevolence and good-will towards our fellow-creatures. Indeed, this love of our neighbour is not only the principal, but the source and original of all those other graces, termed the fruits of the spirit.' Our joy, peace, long suffering, gentleness, goodness, faith, meekness, temperance, do all proceed from that spirit of love, which the Christian religion infuses into the minds of its professors. He who seriously considers, that we all have one Lord and master, one faith, one baptism, one hope of arriving at the same haven for our souls, must think it highly reason

able, that we should be of one heart and mind. If we are all travelling to our father's house, why should we fall out by the way, and break that unity of spirit, in the bond of peace, which alone can make us fit inhabitants of heaven? The nature of pure and undefiled religion, is to unite the minds of its disciples, by softening the disorders of their passions. For as God is love, the better we love him, the more shall we resemble him and we shall the more partake of this divine quality, not only by relieving the poor, but by employing our time and talents to advance God's glory and promote the welfare of our neighbour. And it may be observed, that all the great virtues of the Christian religion are social, such as tend to make people prosper and flourish, by being useful and affectionate to each other. Thus is love the proper and genuine fruit of the Spirit.

I proceed to show, what is meant by (2) joy,' another fruit of the Spirit. This spiritual joy is of the same nature with what is called 'joy in the Holy Ghost:' such a joy as hath the Holy Spirit for its author, and can lodge only in a sanctified soul: we are under the influence of this joy, when we are delighted to see men love and serve God, and advance his glory in the world; when the consideration of God's wonderful goodness incites us to magnify his great name; when we sympathize with others in the good they receive; and, with the blessed angels in heaven, rejoice at seeing a sinner turn from the evil of his way. This is that spiritual joy, which is opposed to a narrow, selfish temper, when men seek after nothing but their own advantage, and will benefit none but themselves. Or, what is much worse, when men enviously and maliciously hate that others should possess the enjoyments of life, and are well pleased when any affliction happens to their neighbour. This temper of mind assimilates us to those apostate spirits, who make it their business to reduce mankind into the same deplorable state of misery with themselves.

The third fruit of the spirit mentioned in the text is (3) 'peace;' or a mind studious of preserving peace among men. When men are of a pacific temper, ready to forgive injuries themselves, and to compose the exorbitant passions of other men, this is one of the fairest effects of the Spirit: such peacemakers as these, of so heavenly a disposition of mind, shall certainly be blessed in this world and in the next. But very contrary to this, is the wicked temper of those who take delight

to live in contention; who, like Solomon's whisperer, separate chief friends. When men break the public peace by fomenting divisions and parties; or disturb the quiet of families by whispering, tale-bearing, uncharitable censures, uncertain reports; or widen the differences of such as are at variance, by fanning a slight misunderstanding into an open quarrel,—this is a temper quite opposite to that, which is the fruit of the Holy Spirit.

After peace follows (4) long-suffering,' or forbearing one another; rather enduring some injuries and affronts, than vindicating ourselves. A good man is not easily provoked, but is willing to hope the best of others: and though he can easily distinguish a kindness from an injury, yet his Christian prudence teaches him not to regard every trifling injury, but to forgive the greatest, when he sees that his enemy feels compunction for his unjust dealing.

To'long-suffering' are joined (5) 'gentleness' and (6) ' goodness.' These are much of the same import, and denote that calmness of temper, sweetness of disposition; in a word, that humanity which is a grace of the Holy Spirit, influencing men's lives and conversation. For we must not only forgive injuries, but must lay aside all sourness and moroseness of temper. We must be of a meek, condescending, courteous, inoffensive behaviour; and so recommend the gospel of our Saviour to others, as to render it amiable in the sight of all men. God in the holy scripture is represented to us by the lamb and the dove, the most innocent of all creatures: and if we will partake of this godlike temper of mind, we must avoid all superciliousness and ill-humour.

The next qualification is (7) 'faith,' or fidelity; i. e. truth in keeping our promises, in performing our compact and agreements, though it be to our disadvantage, and even were there no witness thereto, but our own conscience. This is the foundation of all justice; without it, we cannot be considered as good and religious persons.

(8) Meekness being of the same signification with gentleness and goodness, I proceed to consider (9) 'temperance.' Temperance is properly the regulating all our appetites by the laws of reason; and bending all the faculties of our soul, all the powers of our body, to those rules which Christ has prescribed in the gospel. So that he is the temperate man, who

hath subdued his passions, and does not indulge himself in any extravagant course of living; who does not give himself up to any manner of excess either in meat, drink, or apparel; who does not let loose the reins to anger, lust, or revenge; but serves God industriously in his calling, and rests contented with that portion, which the wise Governor of the world is pleased to allot him. This is that temperance, which is the fruit of the Spirit, and completes the character, here given in the text, of a truly religious person.

From what has been said, I shall make a few inferences. 1. And, first, against such qualities, there is no law.' The law of nature required obedience, without giving any certainty of pardon and acceptance, after transgressing. The law of Moses increased the number of duties, and thereby the fear of punishment; but afforded only obscure hopes of assistance and forgiveness. But the gospel of Christ relieves us from the rigour of these preceding laws: it supplies the promise of mercy, after failures; removes the heavy yoke of ritual observances; produces in men the good disposition required; and expressly assures them, that a faithful and sincere, though imperfect, obedience is sufficient to obtain eternal happiness. 'Against such,' therefore, as possess and practise the several Christian graces, there is no law.' For them there is a law to direct and reward them; against them, there is none, to condemn and punish them. The strict demand of the covenant of works is relaxed; the burden of the Mosaic ordinances is removed; and the law of the spirit of life in Christ Jesus hath made us free from the law of sin and death.' [Eph. ii. 10.] There is no condemnation to them, which are in Christ Jesus 'who walk not after the flesh, but after the spirit.' [Rom. viii.] For to be carnally minded is death: but to be spiritually minded is life and peace. [Rom. viii. 6.]

2. This observation will make us understand, why the qualities here enumerated are described to us as the fruits of the spirit.' The Spirit, here meant, is the Spirit of God. Our bad qualities are from ourselves, our good ones from above. Our Saviour hath told us that as the branch cannot bear fruit of itself, except it abide in the vine; no more can we, except we abide in him.' And as our union to him, and entrance into the kingdom of God or gospel-state, are first made by being born of water and of the Spirit,' (elsewhere called the washing

of regeneration and renewing of the Holy Ghost;') so it is, through the same Spirit dwelling in us, that we must, ever after, mortify the deeds of the body, and be strengthened with might in the sinner man. Every Christian virtue, therefore, proceeds from the fellowship or communion of the Holy Ghost, the communication and partaking of his influences. For if any man have not the spirit of Christ, he is none of his.' And as we ought to pray for the Holy Spirit, which our heavenly Father will give to them that ask him; we must also be duly thankful for the gift, and ascribe our good actions not to ourselves, but to the grace of God which is with us.

'We are

not sufficient to think anything as of ourselves, but our sufficiency is of God.'

3. We are apprised, thirdly, that Christian duty is of a practical nature. Here is a test of our spiritual condition. If we are destitute of the fruits of the Spirit,' our state is bad: if we are graced by them, we need not disquiet ourselves for want of any other criterion. It is not absolutely necessary to be assured of God's favour towards us by any preternatural operation. Such communications may often be vouchsafed; but the general tenor of scripture will not warrant us in expecting them. All feelings may be imaginary and deceitful, unless they are attended by the testimony of our conscience, that, in simplicity and godly sincerity, we have had our conversation in the world.' [2 Cor. i. 12.] Our Saviour's rule of knowing every tree by its fruit,' is the only sure way to judge of ourselves as well as others. And though, in judging of ourselves, we are strongly inclined to fear the worst, yet if our alarms arise not from presumptuous sins, but from excessive humility, this modest diffidence will be less likely to obstruct our future happiness, than a bold assurance will tend to promote it. Good men may be dejected, and bad men elated, without any just reason. Let us beware of mistaking groundless fancies for divine communications. Men are not to judge of their spiritual condition by their fears, nor by their raptures. 'Hereby,' saith St. John, [1 Eph. ii. 3.] we do know that we know God, if we keep his commandments. Little children, let no man deceive you: he that doeth righteousness, is righteous he that committeth sin, is of the devil.'

4. But in assuming practical Christianity as a criterion of our Christian piety, let us, in the last place, beware of calling that righteousness, which deserves not the appellation. God