ANTIPATHIES.

(Tenth Sunday after Trinity.

I COR. xii. 3, 4, 5, 6.

Wherefore I give you to understand, that no the Spirit of God calleth Jesus accursed: a can say that Jesus is the Lord, but by Now there are diversities of gifts, but the sa there are differences of administrations, bu And there are diversities of operations, but i which worketh all in all.

E are to come to the Communi

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love and charity with all m we in love and charity with all men?

I do not mean, are there any pers hate; against whom we bear a spi should be glad to see in trouble or s forbid, my friends, God forbid. The devil's tempers. And yet more easy in the bottom of our hearts, and mo root them out, than we fancy.

It is easy enough for us to forgive least) a man who has injured us. Ea make up our minds that we will not selves. Easy enough to determine.

will return good for evil to him, and do him a kindness when we have a chance. Yes, we would not hurt him for the world: but what if God hurt him? What if he hurt himself? What if he lost his money ? What if his children turned out ill? What if he made a fool of himself, and came to shame? What if he were found out and exposed, as we fancy that he deserves? Should we be so very sorry? We should not punish him ourselves. No. But do we never catch ourselves thinking whether God may not punish him; thinking of that with a base secret satisfaction; almost hoping for it, at last? Oh if we ever do, God forgive us! If we ever find those devil's thoughts rising in us, let us flee from them as from an adder; flee to the foot of Christ's Cross, to the cross of him who prayed for his murderers, Father, forgive them, for they know not what they do; and there cry aloud for the blood of life, which shall cleanse us from the guilt of those wicked thoughts, and for the water of life, which shall cleanse us from the power of them: lest they get the dominion over us, and spring up in us, and spread over our whole hearts; not a well of life, but a well of poison, springing up in us to everlasting damnation. Oh let us pray to him to give us truth in our inward parts; that we may forgive and love, not in word only, but in deed and in truth.

L

I could not help saying this in passing. But it is not what the text is speaking of; not what I want to speak of myself to-day. I want to speak of a matter which is smaller, and not by any means so sinful: and which yet in practice is often more tormenting to a truly tender conscience, because it is more common and more continual.

How often, when one examines oneself, whether one be in love and charity with all men, one must recollect that there are many people whom one does not like. I do not mean that one hates them. Not in the least: but they do not suit one. There is something in them which we cannot get on with, as the saying is. Something in their opinions, manners, ways of talking; even-God forgive us-merely in their voice, or their looks, or their dress, which frets us, and gives us what is called an antipathy to them. And one dislikes them; though they never have harmed us, or we them; and we know them, perhaps, to be better people than ourselves. Now are we in love and charity with these people? I am afraid not.

I know one is tempted to answer; but I am afraid the answer is worth very little.-Why not? We cannot help it. You cannot expect us to like people who do not suit us; any more than you can expect us to like a beetle or a spider. We know

the beetle or the spider will not harm us. We know that they are good in their places, and do good, as all God's creatures are and do; and there is room enough in the world for them and us: but we have a natural dislike to them, and cannot help it; and so with these people. We mean no harm in disliking them. It is natural to us; and why blame us for it.

Now what is the mistake here? Saying that it is natural to us. We are not meant to live according to nature, but according to grace; and grace must conquer nature, my friends, if we wish to save our souls alive. It is nature, brute nature, which makes some dogs fly at every strange dog they meet. It is nature, brute nature, which makes a savage consider every strange savage as his enemy, and try to kill him. But unless nature be conquered in that savage, it will end, where following brute nature always ends, in death; and the savages will (as all savages are apt to do) destroy each other off the face of the earth, by continual war and murder. It is brute nature which makes low and ignorant persons hate foreign people, because their dress and language seem strange. But unless that natural feeling had been in most of us conquered by the grace of God, which is the spirit of justice and of love, then England would have remained alone in conceit and ignorance, hated by all the nations; instead of

being what, thank God! she is—the Sanctuary of the world; to which all the oppressed of the earth may flee; and find a welcome, and safety, and freedom, and justice, and peace.

And so with us, my friends. It is natural, and according to the brute nature of the old Adam, to dislike this person and that, just because they do not suit us. But it is according to grace, and the new Adam, who is the Lord from heaven, to honour all men; to love the brotherhood; to throw away our own private fancies and personal antipathies; and, like the Lord Jesus Christ, copy the all-embracing charity of God. And no one has a right to answer, 'But I must draw the line some'where.' Thou must not. I am afraid that thou wilt, and that I shall, too, God forgive us both! because we are sinful human beings. We may, but we must not, draw a line as to whom we shall endure in charity. For Christ draws no line. Is it not written, 'No man can say that Jesus is the 'Lord, but by the Holy Ghost.' Is not the Spirit of Christ in a Christian man, unless he be a reprobate? and who is reprobate, we know not, and dare not try to know; for it is written, 'Judge not, and 'ye shall not be judged: condemn not, and ye shall 'not be condemned.'

But what has the text to do with all this?

My friends, is not this just what the text is