ally; so would he have his children's spirit to bless

the hearts and lives of men.

Let us then never forget that Christian gentleness is a fruit of the Spirit:

That we must ask and receive it only at the hands of God for Christ's sake:

And that, if we would have an answer to our prayers for gentleness, we must cultivate it in our hearts, anoint our lips with it, and rule by it our constant demeanour.

VII.

GOODNESS.

GOODNESS, in modern language, is generally another name for virtue; and Christians, when they call a man good, intend to say, that he is sincerely religious; but, originally, the word had not so wide a meaning. No man, indeed, can be truly good, unless he be truly religious, or truly religious without being truly good; yet goodness is a distinct grace among many which religion produces. Here we find goodness to be one of several fruits of the Spirit, which together make up the Christian character; and frequently in the Scriptures we read of goodness in such connexions as render attention to its particular signification necessary. Thus Paul in the Romans says, "Behold

the goodness and severity of God." Goodness, one attribute, is contrasted with severity, another attribute, to the perfect God. "Good and upright is the Lord," said the Psalmist, "therefore will he teach sinners in the way." His goodness, combined with his love of righteousness, moves Him to make sinners happy by making them holy. “O that men would praise the Lord for his goodness, for his wonderful works to the children of men!" The occasion of gratitude is God's bountiful providence for our necessity and enjoyment. The good God is a holy God, but the holy God is good in the kindness and compassion which he shows

to his creatures.

In the same manner the apostle says, "Scarcely for a righteous man will one die, yet peradventure for a good man some would even dare to die.” More will be done to serve a good man than one merely just. And again the Psalmist: "O my soul, thou hast said unto the Lord, my goodness extendeth not to thee (reacheth not to thee) but to

the saints that are in the earth."

Goodness can

not, then, be religious duty in general, for God, through Christ, does accept of our obedience; but some service or kindness of which God stands in no need, but our fellow Christians do.

Good is that which is necessary to our happiness; as, "There be many that say, Who will show us any good?" "O taste and see that the Lord is good." Goodness, therefore, must have reference to the happiness of our fellow creatures, and we may define it to be,

A sincere desire for the happiness of others, expressed by conduct calculated to advance that happiness.

Love, named by the apostle before, is, as we have seen, a lovingness of heart, or a disposition to cherish an affection for others wherever there is opportunity. But we may love those to whom, strictly speaking, we can do no good, as God and his holy angels. Goodness in us implies some want upon the part of those toward whom it is felt

and exercised. Peace, or peaceableness, and gentleness, with some other Christian virtues, are forms of goodness, but no one of them includes the whole idea, for we must be more than peaceable and forgiving and gentle, if we would be good. Mercy is sometimes confounded with goodness; but mercy is, rightly, kindness to the unworthy, while goodness makes no such distinction.

The best practical definition of goodness is given in the life and character of Jesus Christ: “Jesus of Nazarus, who went about doing good." So far as we resemble Jesus in his devotion to the welfare of men, we possess the grace of good

ness.

It is, therefore, not to be wondered at, that so eminent and essential a grace of the Christian character should sometimes be named to express the whole of it; and it were well to learn from this natural interchangeableness of terms, that, if we mean by good men, Christians, to be Christians, we must always be good.