favour of God; and yet when worship consisted in sacrifice, it was natural to suppose that he whose circumstances enabled him to make more frequent and more costly offerings, would be preferred to his poorer brother. In such an age it would be difficult to persuade men, especially the rich, that the sacrifice required by God was a broken and a contrite spirit, and that praise and thanksgiving should please him better than "a bullock with horns and hoofs"." Psalm lxix. 31.

Our Lord's speech to the young ruler led the Apostles to reflect, that what had been recommended to him they had done-left all and followed Christ; and Peter, with his usual forwardness, and apparently with some self-complacency, asked what would be their reward. As his motives, however, were substantially right, Jesus overlooked their alloy, and assured them, that when he should sit on his glorious throne, they should be honoured in a peculiar manner; and added, that not they alone, but all who for his sake sacrificed their earthly treasure and connections, should even here, notwithstanding persecution, enjoy a hundred-fold greater happiness than others, and in the next world eternal life. To those to whom it was originally addressed, it may be said to have been almost literally fulfilled; for instead of one house, wherever they made converts, they found many homes; instead of a few brothers after the flesh, many spiritual ones; instead of sons, all whom they should convert; instead of possessions of their own, the use of the property of all believers. He then observed, that some who had been invited first would be found among the last, and others invited last would rank first; and illustrated his meaning by a parable, the primary intention of which was to shew, that the Gentiles, though

y If such were the tendency of sacrificial worship under a divine dispensation, which has carefully kept spirituality of mind in view, how pernicious must it practically prove under the corruptions of paganism. A striking illustration is afforded by this passage from a celebrated Sanskrit work, the Hitopades, or original Pilpay's fables, "Knowledge produceth humility, from humility proceedeth worthiness, from worthiness riches are acquired, from riches religion, and thence happiness." What a comment upon the words, "The poor have the Gospel preached to them."

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invited last to enter the Church, would be admitted to the same privileges with the believing Israelites. It applies no less to the conversion of individuals at the earlier and later periods of their respective lives, for thus one man would work in his master's service longer than another. The householder who hires labourers at a stipulated rate for the day, if he acts according to his agreement, cannot be charged with injustice to them, though out of his liberality he bestow the same upon others who work less, even if it be only for one hour. In the same manner our great Master, if he should grant the same remuneration to all, whether called to serve him in his Church in the morning, the noon, or the evening of life, cannot be justly blamed. It is true that some will have more reason to magnify his bounty, but none can have a right to complain. The remark that many are called but few are chosen, deserves our most serious consideration, that, not content with the possession of church privileges, we may give all diligence to make our calling and election sure.”

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104. Jesus again foretells his death. Matt. xx. Mark x. Luke xviii.

THE rulers, immediately on the resurrection of Lazarus, had issued a proclamation against Jesus. His disciples therefore were alarmed, as they were following him to Jerusalem. They were indeed in immediate expectation of the establishment of his kingdom, but they had recently heard of the difficulty of the rich entering into it, and comparing that declaration with the conduct of the rulers, they were alarmed. Jesus reminded them that his ministry drew towards a close, and that, according to the Scriptures, he would be condemned to death by the Jewish nation; but as they had no longer the power of inflicting capital punishment, they would deliver him up to the Gentiles, that is, to the Roman government, and that he would be put to death according to the manner of that nation. Humanly speaking, it seemed far more probable, that instead of making his death a public and a national

act, his enemies would have privately destroyed him; and such we learn was their intention. Matt. xxvi. 4, 5. But it was foretold, that he was to be mocked as a fool, to be scourged as an offender, to be spit upon as a blasphemer, and to be crucified as a criminal. Nevertheless he was to rise again on the third day. His declaration, that all that was to happen to him had been foretold, ought to have strengthened their faith; but they understood him not, though he had spoken so plainly, because they were unwilling to believe in his sufferings.

105. The mother of James and John begs for them the highest places in the Redeemer's kingdom. Matt. xx.

SALOME and her children, thinking only of a temporal kingdom, now came to Christ to solicit the highest places of dignity and authority. He answered that they understood not the nature of the request, for the offices and honours he had to bestow would expose those that obtained them to a proportionate share of suffering. Were they able to drink of his cup, and to undergo the sufferings into which he was about to be plunged? Either they did not comprehend his meaning, or were too self-confident when they replied that they were able. In answer he observed, that the honour they coveted would be conferred on those to whom it had been assigned by his Father, but that still their declaration should be fulfilled. James accordingly was the first Apostle that suffered martyrdom, (Acts xii. 2.) and though his brother died a natural death at an advanced age, his sufferings were sufficient to justify the expression, he having been, according to his own testimony, (Rev. i. 9.) "a companion of Christ's tribulation." The application proves, that as yet, at least, no preeminence had been promised to Peter. The other Apostles were as ambitious as James and John, and were in consequence displeased with them. Our Lord condescended to interfere, and point

out the essential difference between the rulers of this world and those of his kingdom. The former domineered and tyrannized over their subjects, but whoever aspired to eminence among them, must be distinguished by humility and self-denial, and by ministering unto his brethren, if required, even to death, of which he was setting the example. He who would be great among you, let him become your servant, diánovos, and he who would be the first, your slave, doũλos; and such being the highest dignity in his kingdom, he might well tell these brothers, that they knew not what they asked for.

106. Jesus restores the sight of Bartimaeus. Matt. xx. Mark x. Luke xviii.

JESUS now arrived at Jericho, the second city in Palestine, which we do not hear of his visiting before, and which he seems to have passed through, only stopping to perform a miracle of restoring two blind beggars to sight. One only is named by Mark and Luke, but they do not say that there was only one, and the discrepancy may be explained, on the supposition that Bartimæus was better known, either on his own account, or his father's. There is also a difference of little importance, respecting the locality of the miracle, which according to Luke took place when they were near Jericho; according to the other Evangelists, as they left it; but as the three agree that Jesus was then attended by a multitude, it was most probably on leaving the town, where it seems to have collected. The son of Timæus besought Jesus as the Messiah to have pity on him, and though rebuked, he persevered in his cry till he had attracted his attention. Being called by him, he threw off the cloak in which he was wrapped, and rising up ran to meet him. He obtained the blessing that he solicited, with the assurance that he owed it to his faith, and the same faith which restored to him his sight, conferred upon him spiritual illumination, for "he followed Jesus, praising God."

107. Jesus lodges at the house of Zacchaeus, and relates the parable of the pounds. Luke xix.

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ZACCHEUS, a chief publican, that is, one who farmed the revenues of a district, felt a natural curiosity to see this extraordinary person, and, being very short, climbed into a tree for that purpose. There he not only saw but was seen, for Jesus looking up invited himself to his house, apparently out of the city, upon which he came down, and joyfully prepared an entertainment. The crowd murmured at his selecting the house of this sinner, in preference to that of some person of greater respectability; and our Saviour's speech concerning him, that he was come to seek and to save that which was lost, shows that he was not only of reputed bad character, but at least in a degree deserved it. His own standing forth in the midst of the company, and publicly avowing his intention of making the most liberal compensation to those he had defrauded, and, as in many cases restitution would be impracticable, of giving half the remainder of his income to the poor, proves his faith genuine, and his repentance sincere. He is said to be a rich man, perhaps in contrast to the rich young ruler, to give us an instance, that what is impossible to man, is easy to Him who can speak to the heart, and turn it as he will. He invites them to make their claims. The Mosaic law required no more than restitution, with the addition, in some cases, of a fifth. Numbers v. 7. The Roman law four-fold, but only after conviction. Several commentators, partaking of the feeling of the multitude, endeavour to show, that he was not so great a sinner as is generally supposed, yet, in proportion as they reduce his guilt, they diminish the Saviour's mercy.

As our Lord was now on his way to Jerusalem, the multitude which followed flattered themselves that he was about to assume his sovereignty; and therefore, to remove this erroneous impression, he related the parable of the pounds,

Z Igos has here this sense, as in Rom. x. 21.