freely." I need not add passages, but the whole tendency of the Book of God is to show that the suit of no penitent sinner is rejected. If he come, there is room; and there is welcome.

2. We have examples of the greatest of sinners having been received. We may mention a few; Zaccheus "was the chief among the publicans," and by his own confession he showed that he was the chief among the sinners. He doubtless had brought poverty and distress into many a family, he had made many a heart ache by his extortion and cruelty, he had become rich by impoverishing others, he had moreover grown old and hardened by a long habit of sin contracted. Nevertheless he was not too great a sinner for the converting grace of Christ! Salvation came into his house, he was made a pardoned sinner. Lord, what penitent need despair of thy mercy when he sees a publican, nay the chief of the publicans, gone to heaven? Another publican we find called from the toll-booth to be a disciple and an apostle; and another who entered into the temple confessing his sins, was justified and pardoned. The woman who was a notorious sinner "stood at his feet behind him weeping" in Simon's house, and had her sins, which were many, forgiven her. The thief upon the cross, who had neglected his repentance to the very last moment, and who was receiving the due reward of his deeds by suffering the extreme penalty of the law, was cheered in the grasp of death by the gracious declaration: "To-day shalt thou be with me in Paradise." Saul of Tarsus, that violent persecutor of the followers of Jesus of Nazareth, "obtained mercy," and the "chief of sinners" was made the chief of saints. The jailor of Philippi, who added to the rest of his crimes that of cruelty towards the apostles, in "thrusting them into the inner prison, and making their feet fast in the stocks," was saved with his house by "believ ing in the Lord Jesus Christ." What further evidences would you require that "this man receiveth sinners, and eateth with them "?

3. The compassionate disposition of Christ is another

proof of the fact. It is to the kind and tender-hearted that we look confidently for mercy. It is from the humane and sympathizing that we expect relief in distress. Who so kind, so tender-hearted, so humane, so sympathizing as the Saviour? How promptly He always listened to the tale of woe! How readily He extended a helping hand to the afflicted and the needy! How mercifully He always treated even the worst of His enemies! When He was reviled He reviled not again; when He suffered He threatened not; but when He endured the pangs of death through the cruelty of man, He prayed for His very murderers, saying: "Father, forgive them, for they know not what they do." What an instance of boundless love, and unlimited compassion! "This man receiveth sinners, and eateth with them." Yes, He receives them into His favour-He receives them into a state of union with Himself-receives them into a state of reconciliation with God-He receives them into fellowship with the Three in One-He receives them into His house-He receives them under His protection, and He receives them into heaven at last. Let heaven wonder and praise! let earth stand in awe and rejoice! let hell tremble and withdraw! "This man receiveth sinners."

II. We come to notice the spirit of opposition here represented: "And the Pharisees and the scribes murmured.”

This is only the world in epitome. The spirit of opposition to the salvation of sinners was not confined to them; it always has been predominant in the world, and will be predominant until "the kingdoms of this world are become the kingdoms of our Lord, and of his Christ."

The opposition arises from three sources—

1. From the evil inclinations of the sinner himself: "The carnal mind is enmity against God, for it is not subject to the law of God." There is a tendency to evil in every heart, which opposes the overtures of Christ to the soul. The love of the world, the carnal desires of the flesh, the repugnance of the mind to holiness, the spirit of pride, and the inclina

tion to sinful pleasures are as so many pieces of armour opposing the convictions of the Spirit, and the workings of grace. When Christ invites the sinner through the Gospel to come unto Him and be saved; he loves darkness rather than light, and will not come that he might have life. It is a shame that the creature hates his Creator, that the subject hates his King, that the servant hates his Master, that the child hates his Father, that the sinner hates his Saviour; but so it is. The Bible is true, we must believe it. When it tells us that "the carnal mind is enmity against God," we do feel, or have felt, a corresponding chord in our own heart, and to our confusion we must acknowledge that it is all true. Everything seems more congenial to the unconverted mind than religion. How readily your neighbour will enter into conversation on the topics of the day, or any subject of time. The weather, the seasons, the crops, the arts, sciences, commerce, politics, domestic arrangements, all are freely discussed without restriction; but introduce the subject of religion, talk of the value of the soul, and the necessity of coming to Christ for salvation, and he is hushed; there is a restraint on the mind, and the tongue is tied. Why is this? It is because of the natural enmity against God, and the reluctance to seek salvation.

When

2. There is a spirit of opposition from without. the man is inclined to come to Christ, he shall not do it, if the world can help it. There is a murmuring among friends. The old associates in sin-the old companions in evil will ridicule and persecute, and do their utmost to prevent the change. Not being in a position to do more, they will point the finger of scorn, turn the lip of sarcasm, and employ every means to tempt and dissuade from following the Saviour. As in the case of Cain and Abel, and in the case of Ishmael and Isaac, "he that was born after the flesh persecuted him that was born after the Spirit, even so it is now," said an apostle. "Even so it is now," may we say: the same spirit actuates the unregenerate heart in every age and in every country. The spirit that killed James and

imprisoned Peter in Jerusalem; the spirit that glutted the wild beasts in the amphitheatre at Rome; the spirit that made the banks of the Tiber echo with the groans of the dying; the spirit that worked the awful engine of the Inquisition in Spain; the spirit that kindled the flames of Smithfield in London, is not yet extinct. Were it not that more genial laws are ordered by a gracious Providence the like scenes of blood would have been witnessed in our day. Thank God" the lines are fallen unto (us) in pleasant places; yea, (we) have a goodly heritage; " so that we can "sit every man under his vine, and under his fig-tree, and none shall make (us) afraid." Still the spirit of opposition is abroad, and tries its utmost to prevent the union of the soul to Christ.

3. There is opposition from the devil. He not only murmurs but is enraged, when Christ and the sinner meet. He s an adversary walking about "as a roaring lion, seeking whom he may devour." The conversion of souls deprives him of his prey, and of his agents, which causes him to tremble for the safety of his rule among men. By temptations, by wiles, and by snares, he endeavours to raise every possible barrier to the influence of the Gospel, and the operations of Divine grace.

Such, brethren, are the opposing forces which are arrayed against Christ's receiving sinners. The salvation of souls is no easy task in the face of such opposition. When we think of it, we might ask with the disciples, "Who then can be saved?" It is beyond the power of man to save a soul. He is helpless to withstand all the powers brought against him: "With men this is impossible, but with God all things are possible." His power can overcome every opposition. It can subdue the obstinate heart, as well as conquer the world, the flesh, and the devil. Encouraged by this power, and Christ's readiness to receive, we go forward inviting sinners to come unto Him that they may be saved: for "this man receiveth sinners, and eateth with them."

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The Third Sunday in Lent.

EVENING SERVICE.-First Lesson: Genesis xlii.

Verse 36.—And Jacob their father said unto them, Me have bereaved of my children: Joseph is not, and Simeon is not, and ye will take Benjamin away; all these things are against me."

"MAN is born unto trouble as the sparks fly upwards." This was fully verified in the case of Jacob. His was a most eventful life made up of a series of stirring events and trying circumstances. From the time that he fled from his father's house after the questionable transaction in the case of Esau's blessing, until he descended to his son Joseph into Egypt, he seems to be constantly involved in reverses. Thus was he admonished to seek his happiness above, and not to place his affections on things of earth. May not his life be regarded as an epitome of the lives of God's people collectively? "Have not we also enough to remind us that here we have no continuing city?" We might have been disposed to take up our rest in this world, and forget our character and circumstances as "strangers and pilgrims," were it not that one calamity upon another is sent to wean our hearts from present things, and to call away our affections to nobler objects. All seem to say, "Arise ye, and depart, for this is not your rest.'

In the part of Jacob's history recorded in this chapter we find that, being pressed by the famine which existed in the land of Canaan as well as the surrounding countries, he sent his ten sons to Egypt to procure a supply of food, retaining Benjamin, who had become the support of his declining years, and was particularly dear to him after the loss of Joseph, as being the sole pledge remaining to him of his beloved Rachel.