To every one that hears the Gospel the word is: "Follow Me." There are those who heed it like Matthew. Then others who hear the same call make a thousand excuses, but never reach the point of honest decision. Obedience, as it is the first virtue of a child, in a soldier, or a servant, so it is the first virtue in a Christian. When you hear the blessed Savior's voice, asking you to take up the obligations of a Christian faith and life, then respond like Matthew, instantly, promptly.
And not only was it prompt and ready obedience, it was steadfast, persevering. It was not a spirit of momentary enthusiasm that presently died away. Never again did he return to his old profession. With unfaltering devotion did he cling to our Lord, and finally laid down his life in His cause. There are those who, when they hear the merciful call of the Savior, are prompt enough sometimes to follow. They are greatly captivated with the Christian profession. They like the distinction it gives them, the new attitude and surroundings in which they are placed, the gaining of new friends, sympathies and credit with which it invests them. But when it comes to the serious side,—and Christian discipleship has a serious side,—it does not mean only wearing a bright uniform and carrying a flag, but standing on guard, enduring hardships as a good soldier of Christ. Then the cross becomes too heavy for them, and by and by they are offended, their zeal expires, and their once flaming devotion dies. Matthew was not of that class; his decision was as honest, thorough, and enduring as it was prompt, and in this he is an example for us.
Nor was this all. Not only did Matthew follow the Savior, but the subsequent verse informs us that he made a great feast for the Master. We can easily see the motives of the man in making this feast. "My Lord has had mercy on me," he would say, "and I wish to do something to testify my love and gratitude to Him. I will make an entertainment in His honor, and I will invite my old friends among the publicans to it, for it may be that His words of power may reach their hearts as they did mine, and turn them from their sins." That, my beloved, is one of the strongest evidences of a truly converted soul—anxiety and concern for the soul of others. A person that has found the Savior is anxious that others should find Him, too. Christianity is not like gold, which every one wishes to secrete for his own use, but it is like a full fountain—it runs over; like the sun—it must shine forth. And so we behold the Savior now seated in the midst of a large company of publicans and sinners.
But have you, my dear hearers, ever known of a noble and holy work, no matter what it is, that did not meet with some criticism? Some carping voice is bound to be always heard, and so here. That Jesus was found in such company, and agreed to be a guest with such society, was a scandal in the eyes of the ceremonial, self-righteous Jews, and "He it was who claimed to be the long-expected Messiah." It was conclusive evidence to them that He was a sheer impostor, a glutton and wine-bibber, equally as bad as those whom He met on such familiar terms. Nor were they slow in making known their conclusions. They uttered their malignant feelings, not to Jesus Himself, but to His disciples. When Jesus learned their cavils, it does not appear that He was ruffled in the least. He knew His mission, for what purpose He had come into this world, and so with all firmness we hear Him setting forth His association with these ill-reputed people as in accord not only with the best principles of common sense, but with the whole spirit and intent of His Messiahship. "But when Jesus heard that, He said unto them, They that be whole need not a physician, but they that are sick." Sin is a sickness, a disease, and these publicans and sinners were very deeply under the power of this disease. Now, where should a physician be but with the sick and the dying? Is a doctor to be blamed for entering a hospital full of suffering invalids? Is it not rather a blessed demonstration of His fidelity to his profession to go to such ailing people? Well, then, what right had these self-constituted saints and judges to find fault? They claimed to be good and holy people. They kept the Law. They were whole. They had no need of a physician to make them better,—so they thought. Why, then, was the great Healer of souls to confine Himself to them? Thus upon their own principles and common sense, Christ amply justified His conduct.
There is a double lesson to be drawn from our text. First, if you have always maintained a good moral character, through the restraints of a religious education and of God's grace, be thankful for it; it is, indeed, a great mercy to have been kept from gross sins, and it will be a great help to you in a life of godliness. But be careful that you do not rest salvation upon it, make a Savior of your own goodness, and so refuse Christ, without whom you will be damned as surely as the vilest transgressor. Beware that your outward decency of character does not puff you up and make you think that such as you can never be lost. There is no other name but that of Christ whereby you can be saved, and you must come to Him weary and heavy-laden, just as the vilest sinner does, if you would find rest to your soul.
On the other hand, if there be one present who has fallen into gross transgression, so that it seems almost too much for him to hope to be forgiven, let him hear the words of Jesus, "I came not to call the righteous, but sinners to repentance," and let him be encouraged. Is there any wound this great Physician cannot heal? Is there any sin the grace of Jesus cannot pardon, or His blood wash away? Doubt not His infinite compassion, doubt not His almighty power. Lay your soul in His hands. Though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. Oh! that, like Matthew of old, we might yield ourselves to His gracious summons, go down to our houses, humble, obedient believers in Him who came into this world to call sinners to repentance. Amen.
FOURTH SUNDAY AFTER TRINITY.
And I will give unto thee the keys of the kingdom of heaven; and whatsoever thou shalt bind on earth shall be bound in heaven; and whatsoever thou shalt loose on earth shall be loosed in heaven.—Matt. 16, 19.
Fixed in our Church calendar for the 29th of June is Saint Peter the Apostle's day. We do not, as a rule, observe these days, or minor festivals, as they are styled. And it may be asked why we have them given in our Church calendar and observe them at all. In answer we would say that we do not, like the Romanists, regard the saints as mediators, do not address prayers to them, nor ask them to pray for us. And we differ further from the Romanists in that we place none in our Church calendar as saints save such as are clearly set forth in that character in the Word of God. Rome is continually adding new saints to her list. Any one who has been eminently holy—in the odor of sanctity—is canonized by the pope, and his or her name placed in the calendar; and there are instances on record where other influences besides piety placed it there. We place the word "saint" before none but those who, we are sure from God's Word, are deserving of it. Nor even all of these do we thus honor. Enoch and Elijah were translated into heaven and are assuredly among God's saints. The same is true of Abraham and Moses, Joseph and Daniel. But we never speak of St. Abraham, St. Moses, and the like. In this matter we follow our Lord's rule: "He that is least in the kingdom," meaning the Church He came to establish, "is greater than he," and select for our list only New Testament persons; and here, again, those especially near to Him, such as the evangelists and apostles, and so we speak of St. Peter, St. Matthew, St. Paul. These we honor because Christ honored them. On his birthday each year we extol the virtues of a Washington; on Reformation Day we speak on the character and life-work of a Luther. Why should we not, therefore, on one day of the year, especially when it falls on a Sunday, note for our instruction what God in His Word has recorded of these favored servants? Only ignorance and prejudice could ever find fault with such an observance of these days and minor festivals which the Church in her wisdom purposes, and so from the lesson of this day would we regard the latter part. An important truth is it, a truth which has given rise to endless controversy, that this line sets forth to us. We shall inquire, I. What is the office or the power of the Keys? II. How is it exercised?