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sitting at the receipt of custom; and he saith unto him, Follow me." St. Mark's account is similar: "And as he passed by, he saw Levi, the son of Alpheus, sitting at the receipt of custom, and said unto him, Follow me.' And so also St. Luke: "And after these things he went forth, and saw a publican named Levi, sitting at the receipt of custom; and he said unto him, Follow me." Thus you know all that the Scripture tells of the manner in which Matthew the publican was called by Jesus. It was simply this: As Matthew was sitting at the receipt of custom, Jesus fixed his eye on him, and said, Follow me.

Some have thought that Jesus must have said more; and that, Follow me, was the practical conclusion of his discourse. But the Scripture says nothing to warrant that idea. Jeromet gave, as an explanation, that he thought there was a divine brightness and a kind of majesty in our Saviour's looks, which, at first sight, was attractive enough to draw persons after him. It might be so: yet we know that multitudes saw him, who were not attracted to follow him. The simple truth appears to be, that in looking at Matthew, and saying to him, Follow me, Jesus accompanied the command with the energy of his own grace, which won its way to the publican's heart, though, in getting thither, it had to penetrate through bars of gold.

This explanation will alone account for the fact, that so simple an exhortation from Jesus produced so great an effect on Matthew. Men may dispute against the doctrines of grace. But facts are stubborn things. Every age of the Church furnishes evidence, that men have been turned from a life of covetousness, worldliness, vanity, selfishness, and sin, by the simple word of Jesus. It is a fact, that the same exhortation addressed by the same minister to the same congregation, produces on one man no good effect at all; while, in another, it works an entire change of heart and life. Let philosophers account for it if they can: our explanation is in the grace and power of our God, in him that obeys the exhortation; and in the perverseness of pride, the determined love of sin, the willing subjection to the god of this world, in him that continues unconverted: still asserting and maintaining, in either case, the duty and responsibility of man.

And is it so very strange that the grace of Jesus should have such power in accompanying his word? Was it not illustrated throughout his ministry? Was it his word alone, unattended by a Divine influence, that bade the stormy winds be still, and was obeyed? This was Calvin's opinion.

+ See Cave's Lives of the Apostles.

that said to the dead, "Lazarus, come forth," and lo! he came? that charged the evil spirits to depart, and lo! they left the demoniacs? Why might not these miraculous operations illustrate the ordinary energy of his power in the kingdom of grace? "But this attractive influence of grace is so mysterious!" And so is the attractive influence of the magnet. You cannot fully explain to me why the loadstone attracts steel, and points to the north. Yet is the fact, therefore, to be disputed, denied, neglected? Do you not rather use practically the mystery you cannot solve scientifically; and thankfully taking the magnetic needle, steer your vessel by its help over the dangerous seas to the desired haven? And why not be as wise for your souls? Scripture asserts, experience proves the fact, that there is an attractive power in the grace of Christ, able to give efficacy to the most simple words of his command. It is your wisdom to use that fact, to seek that grace, to follow that influence, and so to obey that command, and thus to sail in safety over the waves of this troublesome world.

Are any here thinking, "If Divine grace is to do all, I need do nothing?" You need do this: Up, and obey the exhortation. Do nothing! Where is the Scripture which says that? Is it this, "Turn ye, turn ye?" (Ezek. xxxiii. 11) or this," Repent, and believe the Gospel?" (Mark, i. 15): or such as these, "Pray without ceasing" (1 Thess. v. 17): "Fight the good fight of faith" (1 Tim. vi. 12): "Resist the devil" (James, iv. 7): "Work out your own salvation with fear and trembling; for it is God which worketh in you both to will and to do of his good pleasure" (Phil. ii. 12)? Therefore, thou art inexcusable, O man, whoever thou art that allowest thyself to sit still, and do nothing, because God is full of grace, and ready to enable thee to do all things through Christ who strengthens. O, the perverseness of men, which turns motives for exertion into pleas for inactivity, means of grace into excuses for indifference, the goodness and longsuffering of God into a miserable pretext for continuance in proud rebellion!

In regard, then, to the manner in which Matthew was called, you see how Divine grace gave efficacy to the command of Jesus, "Follow me." Ask you, What means that command? I answer, Not precisely the same thing in the circumstances of every case. To Matthew it meant, Leave the receipt of custom; give up the office of a publican; renounce worldly gain; and come and follow me as my pardoned disciple, and hereafter as my faithful minister, apostle, evangelist; follow me in learning my instructions, in

joining the little flock of my disciples, in sharing my poverty, in suffering for my sake; follow me in the way of my footsteps, and in the track of my cross, even till you and I meet in heaven.

When Jesus now says to a worldly-minded, covetous man, Follow me, what is his meaning? It is not always, literally, give up all worldly business. If, indeed, a man's former occupation were sinful in its very nature, engaging him to make money, as the gambler, the swindler, the thief, make it, that occupation must be at once and for ever abandoned. Or, if a man's occupation were found on trial to bring temptations too strong for him to resist, it were far better to relinquish and change his occupation than to endanger his soul. But, in general cases, the worldly man is called by Jesus to follow him, chiefly, in penitence for all sin, in faith in his name alone for redemption through his blood, in grateful love to God for that unspeakable gift, and in the constraining desire to serve him in newness of life; and all in dependence on the promised grace of the Holy Spirit. Let these things be the leading objects, and every thing beside will find its proper level. You will still be "not slothful in business;" but you will also be what you were not before," fervent in spirit, serving the Lord" (Rom. xii. 11). Still, it may be, you will rise early; but it will be for a season of prayer before you go forth to the secular duties of the day. You will attend to your families quite as anxiously as before; but now, not merely to make them respectable in the eyes of men, but to have them walking in order and fellowship, as parts of the household of God. Yea, and now also you will thirst for riches-nay, doubt it not; but it will be for the unsearchable riches of Christ, which, you know, you once trampled under foot, as the fowl treads the jewel while picking up the grains of corn.

O, my friends, that simple exhortation from the Saviour, Follow me, accompanied with the look of his gracious eye, and the energy of his Holy Spirit, will make you new men! With some, it may even have some special meaning, more like to that which it had for Matthew. It may say to one who used to hoard money for himself, Now lay it out for God!-to one who used to waste genius in frivolous reading or writing, Now study for God! write what may edify!-to one who used to travel for pleasure and gain, Now follow Christ in his call to his Church to go to and fro, at home and abroad, to scatter the seeds of Divine truth! Only be faithful to the call of Jesus; follow him as he bids, in his word, his providence, and his grace; all studied with sober mind, and much

prayer; and he will make your way of duty as plain as though it were marked by a sunbeam.

Having seen what Matthew was before conversion, and how he was called by Jesus, let us consider, in the third and last place, his obedience to the call of Christ, and his after-life and spirit.

III. His obedience when Jesus called is seen in his own account: "And he arose, and followed him." St. Mark says the same in the same words. St. Luke tells us: "And he left all, rose up, and followed him." There is the obedience of faith! Christ said, "Follow me." "And he left all, rose up, and followed him." That is the simple nature of Christian obedience-to do what Christ says, to come when he calls, to go where he sends: this is the spirit of a true disciple. And this was Matthew's spirit. No sooner did his ear and heart catch the voice of Jesus, than, without delay, without consultation with worldly friends, he obeyed the gracious call. It is like St. Paul: "When it pleased God, who separated me from my mother's womb, and called me by his grace, to reveal his Son in me, that I might preach him among the heathen; immediately I conferred not with flesh and blood" (Gal. i. 15, 16). So the Psalmist: "I made haste, and delayed not to keep thy commandments" (Ps. cxix. 60).

*

This ready obedience of Matthew, involving, as it did, the giving up of a lucrative employment to follow one who himself had not where to lay his head, has struck even worldly and infidel men with surprise. We are told by Jerome, that the Emperor Julian the apostate and Porphyry, two very acute enemies of early Christianity, were so unable to account for this conduct of Matthew, that they charged him either with falsehood or folly with falsehood, if his account were not true; with folly, if it were; urging that it shewed great weakness so hastily to follow any one that called him. But it is no new thing for those who faithfully follow Jesus to be charged with folly and weakness, with fanaticism and enthusiasm. They said of St. Paul, "Thou art beside thyself; much learning doth make thee mad" (Acts, xxvi. 24). They said of Christ himself, "He hath a devil, and is mad; why hear ye him?" (John, x. 26.)

My brethren, if you obey the Saviour's call, and, renouncing the world's pomps and vanities, begin to trust in Christ alone for salvation, and to seek to live according to his holy example, be not surprised to find yourselves pitied as weak fools. But have ye done that? Matthew arose, and left all, and followed Christ. What have ye left for

• See Cave.

his sake? What worldly thing have ye left behind? What vain companionship is given up? Are ye ready to part with any thing more for which he may call? to part, if need be, with one worldly comfort or another? yea, when he shall call, will ye be willing to leave this life itself, and to follow his hand beckoning you to come after him through the still chambers of death?

But we know something more of the afterspirit and life of Matthew. Hear St. Luke's account of what followed: "And Levi (i. e. Matthew) made him a great feast in his own house, and there was a great company of publicans and others that sat down with them." Now this conduct of Matthew shewed gratitude to Jesus, also a willingness to confess him before his old companions, and likewise a desire to do them good, by introducing them to the company of Jesus. These are marks of true conversion. If you love Jesus for his mercy in calling you; if you are not ashamed for former companions, worldly and ungodly persons, to know that you are become his disciples; and if, when they crowd around to inquire what this means, and some begin to scoff, and some to pity, you kindly invite them, by your words, example, and prayers, themselves also to come within the sound of the Saviour's voice, and into the circle within which his grace loves to move; then you have some pleasing evidences that you are his, and he is yours. May this be our spirit when the world says, "Can there any good thing come out of Nazareth?" | 66 Come, and see!" "What have you found in these new views ?" "I have found the Saviour, who is able to save you also." "What made you follow Christ?" “ Come, and hear him; and if he do but speak to you as he spoke to me, you will know better than I can tell why I follow him."

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perhaps conferred on him by Christ. And,
what is very worthy of observation, in the
lists of the Apostles given in the first three
Gospels, Matthew alone adds to his own
name an epithet descriptive of his former
state" the publican,"-as much as to say,
You read of Matthew the Apostle, forget
not that he once was Matthew the publican.
Others may call him Levi, Matthew the
Apostle; he reminds himself that he was
Matthew the publican. And yet, once more,
when the other Evangelists enumerate the
Apostles by two and two, they say,
thew and Thomas :" in Matthew's own Gos-
pel we read, "Thomas and Matthew the
publican." Let Thomas stand before that
former publican.

، Mat

My brethren, these are beautiful and delicate examples of that rare grace, true Christian humility. There are those who take good care to let you know what they have left for Christ, what they give to his cause, and who love the upper place, and to be accounted as high professors. But, brethren, a few grains of the gold of humility are worth all that tinsel. The real humility, which makes a man to think humbly of himself and all he does for Christ, often also to recollect with sorrow his former sins, likewise to esteem others as better than himself, and to describe himself to the last a sinner saved only by the grace of Christ-that is a blessed evidence of true conversion.

We know but little more of Matthew's after-spirit and life. He appears to have led a simple, unostentatious life of diligent devotedness to Christ. In vain will you search through his Gospel to find Matthew telling you more of himself; and if you could have asked him why he said so little of himself, his answer doubtless would have been, Because I had so much to say on But mark another feature in Matthew's a better subject, Christ, my Master. Tradicharacter. You have heard that he made a tion, also, and Church history, tell us but feast for Jesus. But though Matthew tells little that is certain of the life and labours of the fact, that Jesus sat at meat in the house, Matthew. He is generally thought to have we are obliged to go to St. Luke to discover laboured in Judea for about eight years after that the house belonged to Matthew, and Christ's ascension, and then to have travelled that the feast was of his making. Now on his evangelical work into Parthia and here I see his humility. Again, in the Ethiopia, in which latter country he probably history of his conversion, it is Luke, not died a martyr's death. His preaching, we Matthew, who tells you that he left all. He doubt not, was greatly blessed to many souls himself says nothing of that, as though it now in heaven; and the influence of these, were nothing, to leave a seat in the custom- his converts, may have continued to many house for a mansion in heaven, the service generations. In the history also of his meof Mammon for that of Christ, a house of morable conversion, and in the invaluable his own for a house not made with hands, Gospel which he wrote under the inspiration the riches of time for the treasures of eter- of the Holy Spirit, he has left a benefit to nity. It is also to be remarked, that he the universal Church to the end of time. calls himself Matthew, while both the other Evangelists call him Levi, which is thought to have been the more honourable name,

In conclusion, let this subject impress us with admiration of the grace of God. Look back on that publican, sitting at the receipt

of custom! Jesus is near, working miracles, teaching the way of life. See how he never stirs from his seat, but goes on counting and heaping gold. What an unlikely man to become a convert! Then how unfavourable the place, a noisy custom-house! But the grace of God is not limited. The voice of Christ can find a man out in a crowd, single him out, individualise him, and speak to him as though there were no other man spoken to. "Thou art the man! Follow thou me!"

See also, in this subject, a practical answer to the objection, that religion is all very well for the minister in his study, the hermit in his cell, the sick man on his couch, the retired man in his retreat. Christ has a voice, religion has a message, for man in every situation and circumstance of life; in the crowded city, as well as in the secret chamber. When you are next at the receipt of custom, tempted to over-anxiety, covetousness, and the inordinate pursuit of gain, listen for a moment, and you will hear the whisper of conscience, "Remember him who said to Matthew the publican, Follow me!"

But lastly, let this subject suggest reflections like these. I have now been told what it is to be unconverted; how Christ calls such; and what are some of the signs of conversion, namely, a ready obedience to the call of Christ, a lively gratitude to him, a readiness to confess him before old friends, with a desire to do them good; and also a deep humility of mind, and a devoted life crowned by a faithful death. How far, then, have I such marks of grace? Am I, O my soul, a converted man? Does conscience say, the

thing is doubtful? O, seek to make it certain. Or, the thing is too clear: you are not? O, rest not, cease not praying for the grace which Christ loves to give, sometimes to them who sought him not, but always, and without fail, to all who seek it faithfully. But is there reason to hope that you are converted to God? Then, be thankful: be humble : be faithful: till you meet Matthew, who was the publican, who became the Apostle, who is the saint in the realms of glory!

THE COLLECT.O, Almighty God, who, by thy blessed Son, didst call Matthew from the receipt of custom to be an Apostle and Evangelist; grant us grace to forsake all covetous desires and inordinate love of riches, and to follow the same thy Son Jesus Christ, who liveth and reigneth with Thee and the Holy Ghost, one God, world without end. Amen!

Reviews and Notices. Ireland: its Evils traced to their Source. By the Rev. James R. Page, A.B. London, Seeleys. 1836. THE real state of Ireland is little known in this coun

6

try. The evidence of men like Mr. Page, who have lived as parochial clergymen in that part of the empire, and have thus been brought into close contact with the actual necessities, and feelings, and superstitions of the Irish peasantry, ought to be, more frequently than it has yet been, laid before the public.

The author exhibits in this book some of the evils of Ireland, and the means by which they are perpetuated. We make an extract.

"The insolent daring of the Romish priesthood has been advancing, and with such rapidity, that it is in many parts of Ireland quite uncontrolled, and bids defiance to every effort to bring it into subjection. They direct all things, as if vested with unlimited authority; they dictate to the very rulers of the nation, and that in the most violent and overbearing tone. They send members to Parliament, who dare not think for themselves, but must obey the commands received from the agents of the Roman pontiff. They watch over even the private conduct of Protestants, and dictate what they must follow, and what avoid. I knew an instance of a Popish bishop having issued an order to a Protestant member of Parliament, to withdraw his name from the list of subscribers to the Bible Society. The order was not, however, obeyed; but the impudence of Popery is not the less evidenced. When I had been some time in Newport, where accommodation could not be easily obtained, I was invited to occupy some rooms in the mansion of the proprietor of the town; and because I was obnoxious to the Popish priest, for merely defending my brethren and religion from an unprovoked attack made by him on both, he was daring enough to write an order to the proprietor to turn me out of his house; for that, if I were suffered to remain in it, the people' must conclude, that, in

5 my efforts to disturb the country,' I was instigated by him. And so certain was the priest that his order would be obeyed, that it was reported in the place (before the landlord's answer was known), that I was turned out. I heard the report; but never understood the meaning of it until I heard of the priest's letter and modest demand. The landlord did not comply with his request, but always treated me with respect; which I mention with more pleasure, because, in that degenerate part of the world, few act contrary to the wishes of Rome's priesthood, except, perhaps, in those cases where their own interest is at stake. Many more facts might be mentioned to shew the intolerance of the Romish priesthood in Ireland: but why mention their effrontery there, when even in England they have commenced the same system, and issue their commands to Protestants? Not long since, a brother in the ministry (who travelled to obtain funds for the education of the Irish), mentioned, that in a certain part of this country there has been very lately a Popish chapel built, chiefly by Protestant money; and that this threat was held out to enforce obedience to the Papal order, that the goods of the merchants should not henceforth be sold in Ireland, if they did not comply. The consequence was, that some Protestants were mean enough to contribute to rear an altar for idolatry."Pp. 26-28.

We are glad to find in this volume confirmation of that which we have always believed to be a fact, viz. that the Protestant clergy are not obnoxious to the people.

"The poor," says Mr. Page," are much attached to the Protestant clergy, look to them for advice in all their difficulties, apply at their door for relief in their sickness and distress, and seldom apply in vain. When the poor man is perhaps disappointed in obtaining relief, owing to the inability of the clergy to assist him, still the suffering child of Adam meets with sympathy and respect. This kind reception makes

the suppliant to forget, as it were, for a season, his hard lot; and he leaves behind him the well-known, and by the Protestant clergyman oft-heard, expression,- Well, God Almighty bless your reverence all the same for it.'"-P. 45.

After examining the different plans of relief which have been suggested for Ireland, the author proceeds to state what is his own view of the remedies required. And here he emphatically says:

"THE GOSPEL OF JESUS CHRIST IS THE ONLY REMEDY FOR IRELAND. The evils of Ireland, those peculiar to herself, are to be traced up to Popery as their source; and no other knowledge than that of the Gospel can overturn that mystery of iniquity."

P. 163.

We fully agree in this sentiment. We conscientiously believe that ignorance and superstition have begotten and maintained crime and wretchedness in that miserable country. Let the Word of God have free course, and it will run there, as elsewhere, and be glorified. Let "the mountain of the Lord's house be established" there, and that nation will "flow unto it." Let the Sun of Righteousness arise there, and it will be with " healing in his wings." No meaner balm can cure the wounds of Ireland. To this end, then, let the instrumental efforts of all true Christians be zealously exerted, that there be the full and free exhibition of the pure Gospel throughout the length and breadth of that land.

We wish this book to be widely read: but we must say, though with reluctance, that its style is so loose, nay, frequently so ungrammatical, as to present, we fear, a serious obstacle to its circulation. We entreat Mr. Page, should another edition be called for, to set himself, before he permits it to issue from the press, in good laborious earnest, to the wearisome, but most necessary, task of revision.

The Cabinet.

PREACHING OF THE GOSPEL.-" Go ye into all the world, and preach the Gospel to every creature!" "All the world." "Every creature." What comprehensive terms are these! What millions and millions of perishable souls are here committed to our care! What a large share of our attention do they demand! What a large proportion of our help! "The Gospel," what a word is this! What blessed news! What glorious tidings! Which ought we to count most precious, which ought we to feel most anxious to communicate,-the comforts of this transitory world, or the words of everlasting life? How is it that we can so deeply feel for bodily distress, so freely and so largely help in feeding of the hungry, or healing of the sick, and care so little to spread amongst mankind that spiritual food, which has come down from heaven, that spiritual medicine, which can give health unto the soul?-Girdlestone.

HUMILITY. I have all the reason in the world to be humble. Without God I am nothing. Without his help and grace, I can do nothing that is good. Without his word, I know nothing. Of myself, I deserve nothing but punishment. Of my own, I have

nothing but faults, imperfections, and sins, an inclina tion to evil, and aversion to good, unruly senses, ungovernable passions, unreasonable affections.-Bishop Wilson's Sacra Privata.

MINISTERIAL RESPONSIBILITY.-The ministers of Christ are "stewards of the mysteries of God;" and "it is required in stewards that a man be found faithful." They will soon have to give an account of their stewardship-how the trust reposed in them has been discharged-how the riches intrusted to them have been expended. It is necessary for a steward, if he would use his master's property aright, to be acquainted with its real nature; and, in like manner, the Christian minister must know, and justly estimate, the truth which is intrusted to him for distribution. He is put in trust with the Gospel; but unless he has felt its power in his own salvation, he can neither estimate its value, nor rightly dispense its blessings. Before he can teach others, he must first be taught himself; and measure the need of the Gospel to others by the requirement of his own heart. How can he urge the humbling fact, that "the carnal mind is enmity against God," if he himself is a stranger to "the truth as it is in Jesus?" How can he teach that to be spiritually-minded is life and peace," if he himself is not born of the Spirit? How can he with becoming earnestness, as an ambassador of Christ, beseech men to be reconciled to God, if he himself continues to be in a state of enmity against him?-Visitation Sermon by the Rev. J. S. Lievre.

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LOVE OF REPUTATION.-The love of reputation, either present or posthumous, if not chastised and modified by the Gospel, can not only not be admitted, but must be utterly refused and rejected, as a principle of action; for it is incredibly mischievous in itself, and is entirely at variance with the principles enforced by the Gospel. It is, in truth, when uncontrolled, only one form of that self-idolatry which the Gospel seeks to expel from the heart of man.-Rev. Hugh James Rose.

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THE ANIMATING INFLUENCE OF THE BLESSED HOPE." It is good that a man should both hope and quietly wait for the salvation of the Lord." (Lam. iii. 26.) Hope is a beautiful meteor; like the rainbow, it is not only lovely because of its seven rich and radiant stripes, it is the memorial of a covenant between man and his Maker, telling us we were born for immortality, destined, unless we sepulchre our greatness, to the highest honour and noblest happiness. Hope proves man deathless-it is the struggle of the soul breaking loose from what is perishable, and attesting her eternity; and when the eye of the mind is turned upon Christ delivered for our offences, and raised again for our justification, the unsubstantial and deceitful character is taken away from hope. Hope is one of the prime pieces of that armour of proof in which the believer is arrayed; for Paul tells us to take for an helmet the hope of salvation. It is not good that a man hope for wealth, since "riches profit not in the day of wrath;" and it is not good that we hope for human honours, since the mean and the mighty go down to the same burial. But it is good that he hope for salvation. The meteor then gathers like a golden halo round his head; and, as he presses forward in the battle-time, no weapon of the evil one can pierce through that helmet." It is good, then, that he hope; it is good, also, that he quietly wait. There is much promised in Scripture to the waiting upon God. Men wish an immediate answer to prayer, and think themselves. forgotten unless the reply be instantaneous. It is a great mistake. The delay is often part, and a great part of the answer. It exercises faith, and hope, and patience; and what better thing can be done for us than strengthening those graces, to whose growth shall be proportioned the splendours of immortality? It is good, then, that ye

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