XXIII.

INWARD GOOD, OUTWARD GRACE.

GALATIANS V. 22, 23.

"But the fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance: against such there is no law."

HOWEVER Skilfully a man, in his intercourse with the world, may, partially and at times, disguise himself; he cannot preserve his disguise towards all who immediately surround him; he cannot continually appear in his borrowed form: there are moments when he unintentionally forgets himself.

Our mind, be it good or bad, will ever manifest itself in our outward demeanour. Not only does a momentary feeling speak in the blush or paleness of the cheek; our prevailing humours, in the play of the features; and the passing thoughts, even in the peculiar expression of the eyes;-but, how much soever we may have ourselves and our features under command, our whole disposition shows itself in the style and character of our behaviour.

Would you learn the general way of thinking, the goodness or badness, the inclinations and peculiarities of a man who appears to be reserved: only observe the mode of life which he pursues; the direction of his household, his conduct towards his dependants, his tone to his superiors, the choice of his furniture, of his intimate friends and of his pleasures, especially the manner in which he makes his wishes known.

A man may easily disguise himself for this or that particular purpose, but not for all the purposes which he might desire to answer. A man may indeed, for one cause or another, in particular instances attempt to appear different from what he is; but he can have no cause to conceal all he thinks or wishes. Hence there is always a visible, a striking connexion between our thoughts and actions. For every man will endeavour so to shape and arrange the world around him, as that it may, in principal matters, correspond with his own views and inward bias.

It is very remarkable that, notwithstanding this, the offender often tries to unite his wicked disposition with all possible external amiableness; and to give to vice, as it were, a certain semblance pleasing to the eye whilst the honest man, through singular caprice, absolutely neglects, or even avoids, every thing by which he might make his goodness

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of heart and rectitude of mind acceptable in society. The hypocrite understands the method of winning, by flattery and attention, the hearts of those who come in contact with him; whilst many a wellintentioned person, who in reality designs nothing but what is good, is at the same time rough, passionate, and repulsive presuming on the justness of his cause. On this account also it is not uncommon to see very despicable persons raised to enviable circumstances and stations, while the most deserving remain, set aside and neglected, in obscurity; or to see people associate with a man who is amiable as to his exterior, although notorious for his duplicity or objectionable mode of living, while they avoid an estimable person, because he is somewhat harsh, unpleasant, or careless in his demeanour.

How is it then-do, indeed, the beautiful and the charming belong only to the peculiarities of sinand the morose, the sombre, and the repulsive to the effects of virtue? Impossible! It is not thus that Jesus has taught me to recognize the features of Christian virtue. What confusion of things would there be if the offender adorned himself with all the loveliness of a good heart, and the pious adopted the hateful, insufferable index of a corrupted mind! I fear that a repulsive virtue is no true virtue. For the Holy Scripture teaches

me to know the appearance of pure piety by very different tokens. The most specious of vices, we are assured, is only a white-washed sepulchre; and the carnally-minded man only a wolf in sheep's clothing. "But the fruit of the Spirit," says St. Paul," is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance." (GAL. v. 22.)

True Christianity is not harsh, offensive, misanthropic, or reserved. How could this accord with that Love which is the deepest, purest fountain of all Christian feeling? Did Jesus flee into the wilderness? Did he shun all intercourse with sinners? Did He make Himself a cell in the desert, where men could scarcely ever see Him? Did He encourage us to do so? Did He teach us to despise all the delights of life? No; He willingly dwelt amongst mankind. He bore their weaknesses with patience; and even their persecutions and injuries with magnanimity. He mixed with their enjoyments-He was not absent from the cheerful, social circle; He tasted the sweets of friendship, and distinguished the beloved disciple by the most tender marks of affectionate esteem. He denied not either to others or Himself the proper gratification of the senses. He filled the empty vases with wine at the feast of Cana; and when, according to oriental custom, His head was to be anointed with costly, fragrant oil, He did not reject the service. No; it

is impossible that the true Spirit of Christ, and the consciousness of a just cause, can make us harsh and disagreeable to others. They instil into the mind no wrath, no contempt towards those who do not think as we do: they put not a sword into my hand to persecute my fellow-creature, because he holds opinions which do not harmonize with mine. That is not Christian feeling-it is intolerant pride —it is a jaundiced, irrational zeal, which is far removed from godliness! It is a murderous philanthropy a love of God, which destroys the works of God! It is not veneration and anxiety for the holy cause which we have espoused, but an extravagant appreciating and idolizing of our own opinions. The fruit of the Spirit is not hatred, persecution, and rage; but love, gentleness, and friendship. He who would convert the world by fire and sword; who would turn men from the error of their ways by imprisonment and public disgrace; who would make men happy by overwhelming them with grief and sorrow-he that would do so, is a madman, who, with the best intentions, chooses the worst means; and strangles his brother to free him from a fault which did not hurt a worm.

There is no true piety, no purely honest disposition, where the consciousness of acting rightly produces unkindness and offensive conduct towards our neighbour. You may be an honest, open, up