stability, and confidence in stability, does not fuperfede "take heed least ye fall." fall." In conclufion, I would imprefs and affect yourminds with obferving, though the whirlwind commonly fweeps along, or toffes through the air, leaves and straws, and lighter objects, while trees and buildings, and rocks, remain unmoved; dreadful are the revolutionary ftorms they are the whirlwinds and tornadoes that level the foreft, lay waste the city, flake the mountains, and defolate the plains.

I BESEECH you, therefore, brethren, "in "the name of the LORD JESUS CHRIST, that

ye all speak the fame thing, that there be "no divifions among you; but that ye be perfectly joined together in the fame mind, "and in the fame judgement."

SER

SERMON V.

THE ENEMIES OF THE GOSPEL OBJECTS OF

ABHORRENCE.

[Preached 11th April 1802.]

I CORINTHIANS, xiv. 22.

If any man love not the Lord Jefus Chrift, let him

be Anathema Maranatha.

My object, in difcourfing from these words is, firft, to ascertain their meaning, and, fecondly, to enforce the exhortation fo explained.

CARELESS readers of this text, and of others of fimilar import, are in danger of misunderstanding it. Some may think that the apoftle prescribes and juftifies bigotry, revenge, perfecution and extermination, against all who are not Chriftians, or whom we do not believe to be Chriftians: others, carelessly also, adopting this interpretation, or infiduoufly wresting the text to this meaning, may thereby think they are juftified in criminat

ing the Gofpel, and in blafpheming, and rejecting, the facred Scriptures altogether.

THERE are two principles which all who believe in the revelations of GOD must readily admit: the firft, that every part of Scripture properly understood, is confiftent with the reft. The other, that what is lefs obvious must be explained by what is plain and evident to every understanding. Holding thefe rules of understanding or interpreting Scripture, the text cannot poffibly be underftood as an imprecation of deftruction on every person, of what country, in what circumstances foever, who are deftitute of love to the LORD JESUS CHRIST. For, in the first place, no imprecation against any man is permitted by our LORD. "Ye have heard "that it hath been said, Thou shalt love thy "neighbour and hate thine enemy; but I

fay unto you, love your enemies, bless "them that curfe you, do good to them who "hate you, and pray for them who despite“fully use you and perfecute you; that ye "may be the children of your Father which " is in heaven; for he maketh his fun to rise "on the evil and on the good, and fendeth

"rain on the just and the unjust: for if

ye

"love them which love you what reward "have ye? do not even the Publicans the "fame? and if ye falute your brethren only, "what do you more than others? do not even the Publicans fo? Be ye therefore

perfect as your Father in heaven is per"fect." In the same spirit says our apostle, 66 Recompenfe to no man evil for evil: if it "be poffible, as much as lieth in

66

you, live Dearly beloved, 86 avenge not yourselves, but rather give place unto wrath, for it is written, Ven

peaceably with all men.

66

geance is mine, I will repay, faith the "LORD. Therefore if thine enemy hunger, "feed him, if he thirst give him drink, for "in fo doing thou fhalt heap coals of fire on "his head: be not overcome of evil, but overcome evil with good."

OBSERVE, in the next place, that to understand the text as requiring and justifying imprecations, revenge, and extermination, against all who are not Christians, is contrary to the spirit and design of the Gospel, and to the temper and conduct of its founder, and of his apostles. The Gofpel, you know,

finds men finners; addreffes them as finners: all men every where are commanded to repent, are exhorted and expostulated with to return from their evil ways: men of every country and every defcription, and of every nation, are fo addreffed, beginning at Je"rufalem," the very scene of the most enormous guilt, and where, not want of love only towards our LORD, but the most cruel and determined hatred was manifested.

I HAVE naturally turned your thoughts to the death of CHRIST, upon this fubject. The death of the LORD, frequently employs the meditation of Christians: "We bear about "with us the dying of the LORD: We glory "in the cross of CHRIST.' But, does not the devout recollection, either of the object of his fufferings, or of the manner in which he endured them, extinguish all ill will, and infpire compaffion and tenderness, for finners? He died that men might not perifh he died praying for his enemies, "Father! forgive them, they know not what

66

they do." So far was St. Paul from withing, or praying, for evil on the Jewish nation, who crucified the LORD of life, that he was

willing