with shall the earth be seasoned? What example will it have on those who, whilst in the world, are not of the world? Such nominal faith is neither acceptable to God, nor profitable to man; but is like salt which hath lost his savour.

The Christian may never be called upon to forsake all that he hath, in order to act as a disciple of Christ; but he must nevertheless maintain in his heart the principle which would lead him to that sacrifice; and to some sacrifice he will undoubtedly be called. He will meet with opposition from the course of the world around him; he will meet with opposition from his own heart within; from the besetting sins of his nature. Who can doubt this who reads the description of Christ's disciples, as delineated in His discourse from the Mount? Who can doubt whether, without opposition, labour, and self-denial, a man can maintain the character of those who are poor in spirit; who are meek; who hunger and thirst after righteousness; who are merciful; who are pure in heart; who are persecuted for righteousness' sake?

Let him then expect this, and be prepared for it. If a man, intending to build a tower, sitteth down first, and counteth the cost; let none suppose that they can build for themselves an eternal habitation in the heavens without that fulness of purpose and resolution which shall endure unto the end. If a king, going to make war against another king, sitteth down first and consulteth; those must do the same who wrestle not against

flesh and blood, but against principalities, against powers, against the rulers of darkness, against spiritual wickedness in high places." The whole tenor of Scripture shows that the road to heaven is steep and must be climbed; is opposed, and must be contended for; and he that contends must do it with resolution, he that climbs with perseverance.

But if we are to count the cost on the one side, let us count it on the other also. If we are not Christ's disciples, what shall we be? To whom shall we go? We must count the cost of being at enmity with God; we must count the cost of entering into His presence without an advocate, without a propitiation. No. Whatever else we do, or leave undone, let us at least secure a refuge for our souls. Before God enter into judgment with us, let us send an ambassage, and desire conditions of peace; even though the conditions are, that we bear the cross of Christ, and forsake every thing which would render us unfit for heaven.

After all, it will be found that the cross has its comforts, and the self-devotion its reward; and the promise is made good, "Take my yoke upon you, and learn of me, and ye shall find rest unto your souls."

LECTURE LII.

PARABLE OF THE LOST SHEEP.

LUKE XV. 1-7.

1. "Then drew near unto Him all the publicans and sinners for to hear Him.

2. "And the Pharisees and Scribes murmured, saying, This man receiveth sinners, and eateth with them." THE Scribes and Pharisees, we know, were constantly seeking occasion to diminish our Lord's credit and authority. They had themselves no reality of religion, though they desired to derive honour from the appearance of it: but they had no zeal for God's glory, or for the welfare of man; and therefore when Jesus did not exclude sinners from the benefit of his instruction, instead of being gratified by his condescension, they made it a ground of accusation against him.

We will take, however, the more favourable side, and suppose that they spoke in good faith. This man receiveth sinners and eateth with them. They had always kept aloof, themselves, from such persons. And they thought it strange that

He, who was a teacher of righteousness, a reformer of evil doctrine and evil practice, should receive sinners to the same house and table with Himself: should hold conversation with them in public, and allow them to sit at meat with Him.

Certainly, if He had chosen them as His companions, or lived with them as His friends, they would have had a right to wonder. No good

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man can take a bad man for his companion. No religious person can willingly consort with persons who are without religion. Both his duty and his inclination will preclude it. St. Paul is very decisive upon this point. (1 Cor. vi. 11.) "I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat." And again, (2 Cor. vi. 14,) "Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? and what concord hath Christ with Belial?"

It was impossible, therefore, that our Lord should take an ungodly man, while he continued such, for his companion or His disciple: and if the Pharisees had been able to say, This man allows his followers to remain sinners, they would indeed have found a weighty allegation against Him.

But their complaint was, This man receiveth sinners and eateth with them. He does not shut them out from his discourses and exhortations. And this was much the same as to accuse a physician, because he received into his house those who were sick and diseased: those who have most evident and urgent need of him.

The complaint leads to a parable, which both corrects the error on which the remark of the Pharisees was founded, and also declares the

merciful purpose of God in sending His Son into the world. You accuse me of receiving sinners. Now, sinners are those who have departed from the service of God, to which they were bound, and are living in the service of Satan. They are like sheep who have left the safe fold and the right shepherd, and have strayed into a wilderness, where they will either die of hunger, or be a prey to wild beasts.

3. "And he spake this parable unto them, saying, 4. “What man of you, having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it:

5. "And when he hath found it, he layeth it on his shoulders, rejoicing.

6. "And when he cometh home, he calleth together his friends and neighbours, saying unto them, Rejoice with me; for I have found my sheep which was lost."

Therefore, would our Lord say, why should not I do that for God's creatures, "the sheep of His pasture," which you would do for your dumb flocks? Who would call that man a good shepherd, who should content himself with staying by the sheep which remained safe in the fold, and took no pains to recover those which had strayed? God willeth not the death of a sinner, but rather that he should be converted and live and therefore He sent his Son into the world, "to seek and to save that which was lost."

7. "I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance."