After having laid down these conditions of discipleship, Jesus proceeds to illustrate the necessity, that those who intended to become his followers, should estimate the pains, privations and dangers to which it would expose them, that they might enter into his kingdom fully aware of these evils, lest they should grow faint and weary, and be at last persuaded to abandon him. For this purpose he spoke the two parables, now before us. The man who professed Christ, with a full apprehension of the opposition it would call down upon him, was like a person, who intending to build a tower, sat down first and counted the cost, whether he had sufficient to finish it; while those who professed him, without a calculation of these circumstances, was like the man who went heedlessly on, and after he had laid the foundation, was not able to finish the tower, and whom others mocked, saying, this man began to build, and was not able to finish. So, to apply the other parable, the man who professed Christ without weighing all the consequences, was like the king who went to war with another king, sitting not down first and consulting whether he was able with ten thousand men to meet him that came against him twenty thousand, who, while the other was yet a great way off, sent an ambassage, and desired conditions of peace. No one can fail to notice the frankness and honesty of Jesus, in pointing out to those who proposed to become his disciples, the privations, difficulties and dangers with which they must inevitably meet. In this particular he always dealt fairly and openly with mankind. He did not promise them worldly ease, riches or honors, but, on the other hand, pain, poverty, disgrace and death. He plainly fore warned them that their lives must be a secondary consideration in his service, and that, under all these disadvantages, their love to the cause of truth must be greater than their love to any thing else on earth. And even, when he saw people, 'great multitudes,' following him, with the intent to become his disciples, he checked them, and pointed out the sacrifices they would be compelled to make; and by the help of two interesting parables, the application of which they saw full well, he showed them, if they professed his name without a full apprehension of the consequences, they would finally abandon him, and become the sport and derision of mankind. Every thing here convinces us that Jesus was not an imposter-that he was not disposed to deceive mankind-that he never excited false hopes and illusive expectations. How many pretended reformers and false prophets have deceived their followers with hopes of gain they never realized, and of happiness they never experienced. But on the other hand, the Saviour told his followers they should not lose their reward for their devotion to the cause of truth. The consolation of truth upon their hearts, and the approbation of their consciences, were a recompense which the world could neither give nor take away. In that unbelieving age, these internal joys were the only rewards they would possess, amid the rage and persecution of their enemies; but, in a short time, their enemies were to be overthrown, and then they should be delivered from persecution, and enjoy peace. The attentive observer will not fail to remark moreover, that Jesus would not recommend to his followers, what he had neglected himself. Did he tell them to forsake all earthly considerations for the cause of truth? He had done the saine. Did he tell them to bear their cross and follow him? He was willing to bear the cross. He surrendered his life, an offering for the benefit of mankind. Did he tell them to make all necessary calculations on the difficulties and dangers to be met? He had done the same. He knew the power of the enemy, the cost and sacrifices necessary to vanquish him, and with a full understanding of all means of opposition to him, he entered on the work of saving mankind. Before he began he sat down and counted the cost.' He never will send the adversary proposals of peace. He will accomplish the work he came to do. This work as every Christian will acknowledge, is the salvation of mankind. He came to seek and to save that which was lost; and if all mankind were lost, he came to save them all. It is the will of God that all men shall be saved, and come to the knowledge of the truth, 1 Tim. ii. 4; and this will Jesus came to perform. "Lo I come to do thy will, O God." Heb. x. 7. Did Jesus here commence a work which he will not perform? Has he laid the foundation? and yet will he not be able to finish it? If so, he is obnoxious to his own reproofs, and therefore doubly worthy of the derision of mankind. But he will perform the work he came to do. "The pleasure of the Lord shall prosper in his hand. He shall see of the travail of his soul, and shall be satisfied." Isaiah liii. 10, 11. "He will accomplish his design, And all things in himself combine ; Parable of the Lost Sheep. LUKE XV. 4-6. "What man of you having a 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? And when he hath found it, he layeth it on his shoulders, rejoicing. And when he cometh home, he calleth together his friends and neighbors, saying unto them, Rejoice with me; for I have found my sheep which was lost." THIS parable, with the two that immediately succeed it, were called forth from the Saviour, by the conduct of the Scribes and Pharisees. In the first verse of this chapter we are informed, that 'all the publicans and sinners drew near unto Jesus to hear him.' This class of people felt an uncommon interest in his instructions. He was the friend of publicans and sinners; he ate and drank with them; his doctrine was adapted to their circumstances, and satisfied their wants; hence one of the evangelists has recorded, that the common people heard him gladly.' Mark xii. 37. The publicans were the collectors of customs, and other taxes, which were exacted of the Jewish nation by the Roman government. Because the Jews generally looked on this exaction as a burden, and a sign of bondage, they had a very bad opinion of these publicans, and associated with their characters every thing that was disagrecable; and it being more than probable that the greater part of them were Gentiles, to whom the Jews had a strong aversion, they regarded thein as sinners unworthy of the divine favor. When the publicans and sin ners drew near to Jesus to listen to his instructions, as he did not forbid them, "the Scribes and Pharisees murmured saying, this man receiveth sinners and eateth with them;" ver. 2, i. e. he condescends to the utmost familiarity with them. This was one of the principal objections, which they had to bring against Jesus Christ. See Matt. ix. 11. Mark ii. 16. Luke v. 30 and xix. 7. Now it was to answer this objection-to acknowledge the charge which the Pharisees brought against him, and justify his conduct in this particular, as well as to point out the selfrighteousness, and unholy spirit of the Pharisees, that Jesus uttered the three parables recorded in Luke xv. "What man of you," saith he, addressing himself to the Pharisees, "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?” The argument with the Pharisees was this: you think a sheep is sufficiently valuable, if it go astray, to be looked after by the owner-yes, he will leave the ninety and nine in the wilderness, and go after the one which is lost until he find it, When he hath found it, he layeth it on his shoulders rejoicing. And to share this joy with others, he called together his friends and neighbors, saying rejoice with me, for I have found my sheep which was lost. Now, Pharisees, if a beast is thus valuable, of how much more value is man? And if you would make all this exertion to regain a stray sheep to your fold, how necessary is it that I should labor to bring mankind to the fold of God? This is the work I came into the world to do. And as the good shepherd would follow the lost sheep, and not hesitate to take it on his shoulders to bring it home, so I must not decline to receive sinners and eat |