National Republican., 1883-09-03
THE LOST sIIEEp.

ELOQUENT SERMON DY REV. ALEX. KENT
AT THE UN1vERsALGsT CHURCH.
The Unversaist church, corner Of Thir-
teenth and l. streets northwest was well filled
yesterday morning to listen to a very olo-
quent sermon by the pastor, Rev. Alexander
Kent, who preached from tho parable Of tho
lost sheep. The speaker said This parable
is the first of series, ending with that OF
tho rich man and Lazarus addressed to
the representatives. of the jewish church.
Jesus, by his preaching and life, had created
a marked interest among the lower classes
The publicans and sinners came out in great
numbers to hear him. He received them
rrnciously, accepted invitations TO their homes,
and ate with them.
Such social recognition of these outCasts
from Jewish society was against the whole
spirit of the pharisaiC religion, and furnished
a presumption that the now teacher was him
self no better than he ought to be. Certainly
the receiving Of sinners aud eating with them
was such an oiicnsc against the established
customs of the best people of that day as
could not be easily overlooked. Therefore,
the scribcs and phurisoos murmurod.
Now, we are not TO think of these scribes
and pharisccs rs deliberate villains, conscious
hypocritcs, protesting an interest in religion
and consciously promoting wckednoss. This
would be unjust. Saul was II pharisec, but a
great enemy of the liberal movement that had
grown UP under Christ. Others were doubt
less as conscientious n he, though lacking
the power to hear Gods voice in the new
IN ssage or see his hand in the new move
ment.
Their sin was the sin OF hardness exclusive
ness, self righteousness, DigOtry-thc sin of at
tributing to God the same passions pref iudiceBs,
alimosties that found place in their own
breasts.
Tho teaching and conduct of Jesus, so far %
they influenced the peOple-and he was then
t1nr In nNs "a al n
existence of their church and nation. He
discouraged all the hopes of national great
ness and glory they had been taught to
cherish, and was even indifferent to the dis
grace of bondage to Rome. Tho only king
dom he seemed interested in building up was
the kingdom of God, or of his Son, whom he
claimed to be, and this OH principles that
gave the few no special rights or privileges
over others.
1t is not strange that these people, educated
as they had been to regard themselves as the
favorites of heaven, should see with bitter
ness the growth of movcment-and that
under the leadership of one who claimed to
be their Messiah which looked forward to
the blotting out of all distinctions between
nations, and the reducing of the Jew to the
level of the GENTLE
What man of you, said Jesus, in reply to
their murmuring having an hundred sheep
if he lose one of them, doth not leave the
ninety and nine in the pasture and 90 after
that which is lost until he find it, and when
it is found what rejoicing! How your neigh
bors share with you in your joy? What man
of you would not do this for sheep. How
much more should we seek how much more
gladly welcome these wanderers from the
family of God. al say unto you there IL
more joy in heaven over ono sinner that re
rcnteth than over ninety and nine just per
sons that need no repentance"
This in itself is n complete yindication o
Jngus, from the pDint Of view
taken by the Pharisees viz, their owr
righteousness, and the extreme unrighteous
ness of those they despised. The bringing
of one soul into the life of the kingdom gave
more joy to heaven than the legal righteous
ness of ninety who never strayed
Now observe. This parable assumes first
that the worst-the outcast and criminals o
society belong as truly to God are, by hi
ownership and sympathy as really part o
his flock as if they had never strayed; second
Jesus declares that this interest in the re
coyery of sinners is one of the chief feature
in the life and joy of heaven, and thus show
that the life of heaven is one with the tru
life on earth; that the affections and sym
pathies that dominate the highest life of tn
present are to constitute the blessedness of tn
future. Goodness here is goodness there, an
the character that becomes o becomes equal
an angel.
Heaven is interested in the recovery of sin
ners; not here and now only, but everywher
and always Time and place have nothing t
do with sympathy and affection. Whateye
change takes place in us will be toward
wider deeper, tender love; quicko
keener, more impartial, and more helpfr
sympathy.
Besides, we have the assurance that tn
good shepherd will seek the lost until he fin
1t. There is no "ifit be possible" in the stor,
If there were, the parable would not fit tn
nature and character of God.
I'm hndtn iG n
Him, work with Him, and to bide His TIM
However slowly to our eyes the good wor
goes on, we may not doubt its completion, S
that at last there shall be one fold and on
shepherd" For / am persuaded that neitht
death nor life, nor angels nor principalitie
nor powers, nor things present, nor things
come nor height, nor depth, nor any otht
creature shall be able to separate us from tn
love of God, which is in Christ Jesus ou
Lord.