with Publicans and finners? Behold a friend of Publicans and finners! The name of Publican was in fact fo detefted, that the term finner was almoft invariably coupled with it by the Jews. The extensiveness and the general truth of the charge of extortion advanced against the Publicans are confirmed by the reply of John the Baptift, when they came to his baptifm, and- demanded of him; Mafter, what shall we do? Exact no more, he anfwered, than that which is appointed you. Yet from this

obnoxious clafs of men our Lord felected an Apostle. Why? Poffibly for various reasons unknown to us, but manifeft to the unerring wifdom of the Son of God. Some, however, of his motives appear difcernible. By this proceeding he probably defigned to abate the extravagant violence of Jewish prejudice against Publicans, and other despised and abhorred portions of the human race: to fhew that he was able and ready to bestow repentance unto life on the vileft of finners: and to prove that his Gospel needed not the aid of human fayour for its-fupport, but fhould overcome all oppofition through the might of that God, who by the feebleft inftrument can accomplish the most arduous purpose.

account.

When St. Matthew heard the call of Christ, what was his conduct? He arofe and followed him. Such is his own modest St. Luke, in his narrative of the fame tranfaction, expreffes the circumftances more strongly: He left all; rofe up, and followed him (e). He immediately abandoned his lucrative employment, forfook his patrons, his friends, his wealth, his home, to become the constant attendant of a perfecuted Mafter, who had not where to lay his head.

If any man ferve me, faith our Lord, let bim follow me (f). Every perfon is called upon, like this eminent Apoftle, to follow Christ. Every perfon who would obtain falvation, muft, like him, leave all, and arife, and follow Chrift. Not that we are required, under the ordinary difpenfations of Providence, to relinquish our poffeffions, our occupations, our friends, and our families. On the contrary, we are to serve Chrift with our poffeffions, by our occupations, among our friends, in the bofom of our families. In what refpects then is every one of us at prefent required to leave all, and to rife and follow Chrift? According to the nature of the obligation in (ƒ) John, xii. 26.

(s) Luke, v. 28.

thefe

thefe days incumbent on us, have we, like St. Matthew, fulfilled the duty? To thefe' questions let our meditations be directed.

I. We are to leave all our evil practices, that we may follow Chrift. There appears no breach of charity in the affumption that St. Matthew, in his business as a publican, had borne fome refemblance to his brethren. He was every hour exposed to the temptations, by which they were so generally overcome. He was every hour af failed by the influence of their pernicious example. And the Scriptures do not furnish any intimation that he had distinguished himself from others in his own line of life or that it was on account of any confpicuous merit that he was felected to become an Apoftle of our Lord. Be this circumftance, however, as it may, St. Matthew was a child of Adam; by nature corrupt, in practice finful. But he liftened to the command of Jefus. His original employment, in itself fo enfnaring, he forfook at once. And he feems anxious to thew his fenfe of the memorable goodness of Christ in calling him from so guilty a profeffion to be his disciple, by ftill denominating himself, in a fubfequent part of

his Gofpel, where he recounts the names of the twelve Apoftles, Matthew the Publican: an appellation never affigned to him fubfequently to his converfion by any other of the facred writers. He continued ftedfaftly with his heavenly Mafter; gradually improving in grace and holiness, as he grew in the knowledge of his Lord and Saviour. Conformably to his example, we are to relinquish all habits and deeds of wickedness to which we have heretofore been addicted. This is the first step in repentance. Until this step be taken, to speak of repentance is hypocrify. We must relinquish our former iniquities altogether, and without referve. Suppofe that St. Matthew, when Christ commanded him to become his follower, had anfwered, that he would attend upon Chrift occafionally, when his occupation afforded him leifure: and that for the future, when employed in colle&ing tribute, he would commit acts of extortion only feldom. Would Chrift have regarded him? Would he have accepted fuch fervice? You must surrender yourfelves entirely to Chrift. You must follow Him wholly. You must follow Him alone. In all his actions Chrift was pure from fin, and a pattern of every good

work.

work. When you wilfully indulge in wickedness; is that to follow Chrift? When you reserve some favourite fin for your occafional gratification; is that to leave all for the fake of Chrift? No man can ferve two mafters. Choose between the works of God, and the works of the devil; between the deeds of light, and those of darkness; between Heaven and hell.

II. We must renounce, for the fake of Christ, all our evil inclinations. This step is neceffary to make repentance complete. St. Matthew not only relinquished his occupation, but abandoned it with gladness. You do not fee him taking leave of his home with reluctance and forrow. He was not afhamed to let it be known to the world that he was going to resign his antecedent habits of life; his domestic comforts; his ease; his former affociates; his settled purfuits, for the fake of religion. He prepared a great feast to welcome his Saviour to his houfe, before he fhould himself quit it: and invited a numerous company of publicans and finners, that they also might be bleffed with the opportunity of liftening to the words of eternal life. Afterwards, when you hear him mentioning his former profeffion; it is not