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The persons first concerned in these remarks were the individuals to whom it was addressed, and who would be literally forced, in many cases, to act as if they hated father, and mother, and wife, and chil dren, and brethren, and sisters, yea, and their own life also.

But Jesus had those likewise in his view who should hereafter believe in him through the Scriptures recorded for their instruction: and these are warned that even under a different order of things, when Christianity is the religion of a land, still a national religion is one thing, and personal faith another. There must be an individual adherence to Christ, as Saviour and as Lord, in all who shall profit by his redemption. Is this always considered? Because we are early baptized and bred up in the christian faith; because an acquaintance with christian truth comes gradually to our minds; we are in danger of looking upon our religion, as we look upon our native country, as a thing of course, in which we have no choice or concern. But a man is not thus made a disciple of Christ. We see that he is not; we see that he is not thus led to christian practice, led to oppose the prevailing current, or leave the beaten road; whenever these are in a wrong direction, the nominal Christian goes along with them. He is a Christian as far as Christianity and the world agree, and no farther. Still the words remain against him; Whosoever doth not bear his cross, and come after me, cannot be my disciple. And the serious, resolute determination which is required is illustrated by two examples.

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28. For which of you, intending to build a tower, sitteth not down first, and counteth the cost, whether he have sufficient to finish it?

29. Lest haply, after he hath laid the foundation, and is not able to furnish it, all that behold it begin to mock him, 30. Saying, This man began to build, and was not able to finish.

31. Or what king, going to make war against another king, sitteth not down first, and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand?

32. Or else, while the other is yet a great way off, he sendeth an ambassage, and desireth conditions of peace. 33. So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple.

34. Salt is good: but if the salt have lost his savour, wherewith shall it be seasoned? 2

35. It is neither fit for the land, nor yet for the dunghill: but men cast it out. He that hath ears to hear, let him hear.

The disciples of Christ are the salt of the earth, and their influence is good, and keeps the world from corruption. But if this salt have lost its savour; if Christians do no more than others; if, as soon as tribulation or persecution arise because of the word, they are offended; if in time of temptation they fall away; wherewith shall the earth be seasoned? What example will they furnish to the lovers of this present 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

2 See Matt. v. 13.

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 set forth 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. Therefore 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 everything 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 LVI.

JESUS JUSTIFIES HIS RECEIVING PUBLICANS AND SINNERS, BY THE 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 instructions, instead of being gratified by his condescension, they make 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.

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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 man 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.) (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 to

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