THE GRACES AND THEIR ENEMIES

     While there is no doubt that as God views virtue and vice, there is always a vast difference, yet from our hazy, disadvantageous point of view we are often at a loss to make the proper discrimination, and, as a consequence, are quite liable to censure when praise is mete, or praise when censure is needed. This is partly due to the fact that the border-lines of virtue and vice lie dangerously near each other, seeming at times to shade off instead of drawing sharp contrasts as we would naturally expect them to do. There is much truth in the old saying that there is only a step from the sublime to the ridiculous. Strained or overworked virtue becomes fanaticism and misdirected virtue becomes affectation or sentimentalism. Truth always lies dangerously near to error, and he who can keep in the center of the way, neither turning to the right nor the left, is surely led of God. That man who in his anxiety to do right has never overstepped the bounds of propriety is surely to be complimented -- provided, however, that in his endeavor to keep from radicalism he has not gone to the other extreme and eased down on the horny truths of the Spirit.

     Every virtue is opposed by a contrary vice, and which is more dangerous still by a mock virtue, which assumes to be the genuine but which is a usurper, an Absalom, attempting to "steal away the heart" of grace. Turning to the list of the fruits of the Spirit given in Galatians 5:22, 23, let us notice first the real virtue, second the mock virtue, and lastly the contrary vice. The sight will be all the more impressive if we will remember that all of these evil things, in their originating principle, are in the regenerated but uncleansed heart, waging tireless war against the implanted graces of the Spirit.

     1. In this place LOVE "denotes the sublimest and holiest spiritual affection." It is the yearning or outgoing of the soul in strong affection toward God, His children, His work, or lost souls. But the tenderness of love is liable to shade into softness and over fondness for those who really deserve our esteem; or undue familiarity in approaching or speaking of Divinity -- a kind of sickening, "I am His, He is mine" air; or our zeal and love for the cause of God is liable to so swallow up all other considerations as to make us unfit for the necessary duties of every-day life, or become harsh and censorious toward those who do not see as we do; or our misguided love for the lost is liable to cause us to exercise so-called Christian charity to such an extent as that we will not rebuke sin and will excuse evil in the lives of those who profess grace.

     The opposite of love is hatred. This principle manifests itself in the regenerated heart in a tendency to shun or to speak evil of those with whom we do not agree, or a lack of sweetness of spirit and the presence of an edgewise feeling toward those who may have transgressed our rights.

     2. JOY is holy pleasure. "Joy in the Holy Ghost." This grace is liable to run into levity or an emotional, excitable state of mind which is beyond or contrary to the real leadings of the Spirit. The Bible says, "Rejoice with trembling," and that boisterous, rough-and-tumble spirit that never or scarcely ever gets still enough before the Lord that He can be heard to speak in a "still small voice," is not properly led of God. Shouting and other manifestations of joy are all right when they are an expression of the pent-up, holy emotions of the soul, but when they come as a result of mere animal excitement they are a hindrance to the real work of God.

     The opposite of joy is melancholy, moroseness, blueness and discouragement, as this element is variously termed, and is present in the regenerated heart and will manifest itself to a greater or less degree. Generally the most severe trials which the young convert must endure are the struggles against those tendencies which would destroy his joy in the Lord.

     3. PEACE is quietness, calmness, and assurance of soul which is caused by the indwelling of the Holy Ghost. This grace is especially predominant when all the elements of discord are taken away. Peace is liable to be counterfeited by what is sometimes called carnal security, which is a quiet, restful condition, in which condition nothing seems to annoy or shake the equilibrium of the soul; it is a false feeling of security that even impending death will sometimes fail to expose. This peace generally runs in an even course, never higher or lower; there is a strong tinge of death and stagnation that should be alarming. All of this false peace can exist when the soul is actually void of grace, and taken in its extreme manifestations it is a sure sign of the absence of grace. But in its nature it remains in the regenerate heart and is ever striving to regain full possession and to cause a stagnation of all the higher powers of the soul.

     The opposite of peace is strife or contention. The apostle says, "From whence come wars and fightings among you? Come they not hence, even from your lusts which war in your members?" This principle has ruined many an otherwise promising society. Watch against the first approach of the wretched thing, and shun evil-speaking, strife, or contention as you would a viper.

     4. LONG-SUFFERING is that gracious element which causes one to patiently bear with the faults, failings and annoyances of others. In one place we read that love "suffers long and is kind." Because of their desire to be long-suffering some parents will pass by the faults and failings of their children and scarcely reprove them. They think it is wrong to obey the Scripture injunction and use the rod and thus by their very kindness (falsely so called) they send the souls of their loved ones to hell. Thinking that such patience is a virtue, churches bear with sinful, worldly members until they are so loaded with this worthless ballast that they are all sinking into perdition.

     The antithesis of this grace is impatience. A hasty spirit, that infers conclusions and rebukes and reproves on the spur of the moment, is one characteristic of a lack of long-suffering.

     5. GENTLENESS. To be gentle is to be "mild in disposition or manner: free from sternness or rudeness;" to be "considerate" of another's feelings or rights; to be "kindly inclined." The mock grace of gentleness is that tame, inoffensive thing which never reproves sin, and speaks softly when the severest rebukes should be given.

     The antithesis of this grace is harshness. This quality is always finding some flaw to reprove; it has learned the art of rebuking sharply and is liable to leave no room for explanation. Like Ishmael, its hand is against every man; it only fellowships others so long as they will agree with its inconsiderate way of doing things. In the sight of the man whose bosom is thus infested, success is measured by the number of persons he has caused to get angry; he boasts of how many heads he has cut off, and hoards them up like skulls around a cannibal's kraal. He knows nothing of the psalmist's saying, "Thy gentleness hath made me great."

     6. GOODNESS is that grace which conforms to the rules of strict moral right. Absolute and underived goodness is found only in God. In man it exists only as a finite imparted quality. Unless the soul is kept subdued by the Holy Spirit, goodness is liable to degenerate into self-righteousness The Pharisees boasted of their good deeds, of their alms and of their tithes. They were not sinners like other men, they fasted twice a week, yet Jesus said that our righteousness must exceed theirs. When a feeling of self-complacency follows any act, search the ground of your heart and see if sin has not found a lodging place within.

     Goodness is opposed by badness. That principle which refuses to conform to the law of God, that principle which even in the regenerate heart must be held in check or it will overrun the soul and turn every bent of the being downward.

     7. The word "FAITH" in the authorized version is changed in the revised version to "faithfulness." This is that grace which enables its possessor to stand true to principle even amid adverse winds of criticism, temptation, persecution and whatever may come against the soul. Many persons mistake stubbornness for faithfulness. They can be "steadfast and unmovable," but they are not "easily entreated." Do not be deceived into thinking that the ability to hold to a right cause until you gain your point is a sign of grace. Your very persistency may prove that "you of all men are most guilty." When no moral issue is at stake, it is the glory of grace to yield; where there is a moral issue at stake, it is the glory of grace to be true with all gentleness and humility.

     Opposed to this grace is that spirit which will yield to every wind of doctrine. "Tossed to and fro and carried about," it finds no certain dwelling place. This vacillating tendency is in the regenerate soul, but since it is held in check by grace it may not greatly manifest its presence, but no soul is safe until delivered.

     8. MEEKNESS is that grace which enables a person when mistreated or set at naught to quietly submit, and to remain humbly at Jesus' feet. It is an unobtrusive, unassuming grace, not much loved by the world because it is not agreeable with their pomp and bluster. This grace does not vaunt itself. Be careful when with a long-drawn face you begin to tell how humble you feel. Such boasting humility often needs to be humbled. Be careful of that false humility which would seem to hide itself but yet would feel much hurt if left unnoticed or without honors.

     The opposite of meekness is pride and arrogancy. Some persons are very conspicuous. Beware of this child of hell -- pride. The Bible says that only by pride cometh contention. If meekness causes a lack of contention, of course contention must result from the opposite of meekness, which is pride.

     9. The last of the graces mentioned in this list is TEMPERANCE, or the right use of all things. The mock grace of temperance is found in such ascetic extremes as that practiced by Catholic monks and hermits. God intends that we shall so use this world as that it shall be a blessing to us and not a curse. To this end it is not necessary that we should take a vow of celibacy, or perpetual silence, or poverty, or that we should live as hermits, but we can mingle with the world and at the same time live in heaven. We can sanctify the married state, we can season our words with grace, we can "make many rich" even with our scanty store, and we can learn to retire with God in the midst of the most noisy crowd.

     The opposite of temperance is profligacy. If you desire to be all God intends that you shall be you must learn to "keep your body under" and not be brought under the power of any, even legitimate, appetite. In so doing you will "grow in grace and in the knowledge of our Lord and Savior Jesus Christ."