inherent in the best of men. We are apt to look in eminent and in sacred characters for perfection. But it is what never yet was found in mortal. Great worth may be acquired, high attainments may be made in virtue, in wisdom, and divine excellence. But some weakness, some heedless error, some fault or foible, will still betray, of all but Jesus, that every descendant of Adam is a fallen and sinful being. What noble and lovely qualities have we beheld in Peter. A thousand excellences to attach us to his character. Who more concerned to be perfect or more instructed in his duty than he? Did he not seem firm in his station as the rugged oak, defying every blast? Yet a light breeze laid him prostrate, shorn of his glory! Where he felt strongest his weakness was betrayed. He fell where he thought himself most secure. If he, great and good as he was, erred, in whom shall we look for perfection! If the cedars of Libanus have been shaken, what have we not to fear for the hyssop on our walls! Do we, then, discern imperfections in our fellows? Let us remember that we, like them, are men, and may as greatly err. Is there not that entire rectitude and holiness in the ministers of the altar which we expect? Let not their office nor Christianity suffer neglect, contempt, nor blame. Cover their failing, or look on them with holy grief, and remember that Peter was unfortunate. Let not the errors which we find in any of our race disparage their good qualities. With sorrow behold, with tenderness reprove, the frailties of each other; for "there is none that doeth good, and sinneth not."

Further. The history we have been contemplating suggests to us that one frail step should not consign a man to blame and neglect; that he who has erred may yet be good and useful. The chief labours of St. Peter, the noblest honours he gathered, his best services to his Master and the world, were after the odious event which stained his character. Had he been reprobated at once for his fault; had he been abandoned by his Lord; had he been left to himself, to his shame, and to his iniquity, what a valuable character might have been lost to the world,

what valuable exertions might have been lost to Christianity? But his Lord was wise, and kind as well as just. The look which drew his tears raised also hope and resolution to retrieve his virtue. He "wept," was treated kindly, and became the mean of bringing thousands to eternal life. This instance speaks an affecting lesson to mankind. How many men-condemned by society for one mishap-how many friends discarded by their intimates for one folly-how many children abandoned by their parents for one misconduct-have "wept" their miseries and their faults in vain, sunk in despair, and become wholly criminal. Pardonable should the first error always be. Yea, "seventy times seven," if the offender turn repentant, should he be forgiven. Would we learn the proper aspect of reprehension? Look at the Saviour's eye when it fell upon Peter; catch, if it be possible, that part of its expression. It may recover, while it reproves, the offending son, or brother, or friend.

Lastly. From this narrative let us learn the forbearance and tenderness of our Lord. If he forgave Peter his denial of him in the hour of distress, honoured him with excellent gifts, and made him great in his kingdom, what may not every penitent, humble offender hope from his love. Does the Lord, by trials, by afflictions, by perplexities, seem to look angrily upon you? Be assured they are reproofs for our good. Call to mind your imperfections. Bewail your unfaithfulness. Devote yourselves of life. Then

to him anew, with full purpose of amendment shall his strength be perfected in your weakness. Instead of the reproving eye, the healing light of his countenance shall be lifted up upon you. Like the great apostle in the text, you “will go from strength to strength," till "unto the God of gods" you appear with him covered with the righteousness of your Redeemer, and partakers of everlasting glory.

SERMON XVIII.

ON THE CHARACTER OF ST. MATTHEW.

MATTHEW, ix. 9.

"And as Jesus passed forth from thence, he saw a man, named Matthew, sitting at the receipt of custom; and he saith unto him, Follow me. and followed him."

And he arose,

'MY thoughts are not your thoughts, neither are your ways

my ways, saith the Lord." Possessing sovereign freedom to do as he pleases, and guided by infinite wisdom, which sees the end and consequences of things, he ofttimes acts for reasons incomprehensible to us, in ways which seem mysterious. In the dispensation of favours, frequently, to our narrow sight, he appears to act with an unequal hand. And in the selection of instruments for the accomplishment of his purposes, frequently, our finite judgments, he chooses such as are unsuitable and unworthy.

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But "known unto God, are all his works from the beginning of the world," and the issue of them all, to the astonishment of our ignorance, is glorious, wise, and beneficial. A singular instance of this truth we have in the selection of Matthew to the sacred, important, and honourable post which he filled. It is an eminent display of the sovereignty of his grace, and a wise part of his economy in the promulgation of the gospel.

There have come down to us but few particulars of this great apostle and evangelist. The parts of his life which are known, are clear and important; they ought to be remembered and understood as fragments of a valuable antiquity. While our

Church leads us to honour his memory, as one of the pillars on which her goodly fabric rests, it becomes us to be acquainted with his character and life, as far as the knowledge of them is preserved, and to avail ourselves of the instructions which may be derived from the sober contemplation of his vocation and ministry.

The first knowledge that we have of Matthew, he is sitting in a tolbooth, at Capernaum, upon the border of the sea of Galilee. We learn from the other evangelists, who speak of him by his other name, Levi, that he was the son of a certain Alpheus. But of the place of his nativity, his education, etc., there is no information. He was, at the time when we first hear of him, in a very lucrative, though a very iniquitous office. After the Romans had subjected the Jews, they imposed upon them many heavy tributes. The collection of these was a very profitable business; and, at first, only entrusted to Romans, and they of honourable rank. But, in process of time, it was conferred upon less worthy characters, and, at length, the Jews were permitted to buy the office; and collected, with much gain, taxes upon their own countrymen. Abuse soon ensued. So covetous and unjust, so abominably exorbitant, fraudulent and cruel were they in the time of Christ, that publican was a hated term; an epithet of great opprobium. Capernaum was the metropolis of all Galilee, and on the sea, by which it stood, there was much passing and conveyance of merchandise; among the tax-gatherers, therefore, it is probable, that Matthew's situation was one of the most lucrative and eligible. How he had conducted himself in it we cannot say. He should not, however, be included in an indiscriminate censure. Possibly, he might have been honest; for in all classes of men, some that are worthy may be found. There were a few names even in Sardis; and, in one instance, the Saviour pronounced a publican "justified," before a more respected and important Pharisee. Be this as it may, certain it is, that he was of the number of publicans when the Saviour's eyes were turned towards him. When he received the

invitation to follow the Redeemer, he was "sitting at the receipt of custom."

We have here an instance of the unlimited mercy and goodness of God. None of his fallen children are excepted in his gracious proffers of salvation. From an odious class of men, and a proverbially iniquitous employment, Matthew is called to be an apostle of Christianity, and the first writer of the history of our Lord. I know not with what reason any have considered this an exemplification of the sovereignty of Jehovah, in absolutely and unconditionally electing to their happiness, those who shall be saved. To me it would seem, that God is supreme over all his works; but that, in vouchsafing to raise conspicuously to the hopes and honours of the gospel, those who were notoriously "dead in trespasses and sins," he would teach us the infinite sufficiency of his grace; and inculcate the truth, so worthy of his nature and so consolatory to the human race, that his arms are open to receive all who will hearken to his voice that "he would not the death of a sinner, but rather that he should turn and live." Art thou oppressed with the burden of thy iniquities? Has the path of thy life been remote from the way of God's commandments? Under the consciousness of thy manifold sins, art thou ready to conclude that for thee there is no mercy; that thou art rejected forever by thy God? Rouse thee from this despair. Hearken to the voice of the Son of the Highest. Arise, and leave all, and follow him. "Though thy sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool." In the vocation of St. Matthew, and throughout the whole gospel, thou art taught that Jesus "came not to call the righteous, but sinners to repentance."

The cavillers against our holy religion, have, with sophistic levity, endeavoured to turn those things against it, which, by the wise and considerate, are placed among the evidences of its truth. To unbiased reason it appears no small argument of its authenticity, that its first propagators were of the humblest and poorest class of men; so illiterate, as to have been incapable of