ond to be baptized with the baptism that I am baptized with? They say unto him, we are able. And he saith unto them, ye shall indeed drink of my cup: ye shall certainly share with me in my lot, and be baptised with the baptism that I am baptized with: shall partake of my afflictions; but to sit on my right hand and on my left is not mine to give, but it shall be given to them for whom it is prepared of my Father; or rather, It is not mine to give, except to them for whom it is prepared by my Father. I can give the chief places in my kingdom to none but to those who, according to the immutable counsels of my Father, are capable of enjoying them.

Jesus, perceiving that this ambitious project of the two brothers had excited the indignation of their companions, called the apostles around him, and said, ye know that the princes of the Gentiles exercise dominion over them; and they that are great exercise authority upon them. But it shall not be so among you: but whosoever will be great among you, let him be your minister. And whosoever will be chief among you, let him be your servant. Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many. Thus powerfully did he inculcate the lesson, that true greatness consisted in the most self-denying obedience to all his commandments, and that humbling ourselves is the truest way to be exalted.

Pursuing their journey, they at length arrived at Jericho, near which city they met with two blind men, the most distinguished of whom was Bartimeus, the son of Timeus. This poor beggar, perceiving a great crowd pass by, enquired what was the occasion of this concourse, and they told him that it was Jesus of Nazareth, who was travelling that way. As he was well acquainted with our Lord's fame, his name was no sooner mentioned, than he conceived hopes of obtaining a cure ; and being deeply impressed with a sense of his own affliction, he cried out so vehemently, that the people, in a passion, rebuked him for making such a noise. Still, however, he persisted to cry out as well as his companion. O Lord, thou Son of David, thou blessed Messiah, who art come to deliver the nation, have mercy on us. Having been called by Christ, and told him that their request was the recovery of their sight, he assured them that their faith had saved them, and they followed him, glorifying God, and exulting in the possession of all their senses. This miracle attracted general attention, and produced a very favourable effect on the minds of the multitude.

Another transaction of our Lord in the neighbourhood of Jericho, though not at all miraculous, excited considerable interest. A certain publican of great authority and wealth, having the disadvantage of a diminutive size, climbed up into a sycamoretree to see Jesus pass by. And when Jesus came to the place, he looked up and saw him, and being perfectly acquainted with the secrets of his heart, though he was an entire stranger to his personal acquaintance, said unto him, Zaccheus, make haste and come down, for to-day I must abide at thy house. And he made haste and came down, and received him joyfully. And when they saw it they all murmured, saying, that he was gone to be guest with a man that is a sinner. Zaccheus, probably overhearing them, stood and said unto the Lord, behold, Lord, the half of my goods I give to the poor; and if I have taken any thing from any man by false accusation, i. e. unjust exaction of the taxes, I restore him four-fold. He said this to vindicate his own character, and shew how unreasonable the prejudices were which the multitude had entertained against him, on account of his profession. Jesus, without saying any thing which might encourage self-righteousness in him or his accusers, only observed, This day is salvation come to this house, forasmuch as he also is the son of Abraham. For the Son of man is comc to seek and to save that which was lost, and therefore, though Zaccheus had been really as bad a man as the multitude took him and his vocation

bespake him to be, Jesus was in the exercise of his duty when he went to lodge with

him.

[Luke xix. 11.] And as they heard these things, he added and spake a parable, because he was nigh to Jerusalem, and because they thought that the kingdom of God should immediately appear. Because his followers were accompanying him to the royal city, in expectation that the kingdom of God would immediately appear, and with a resolution to assist him in erecting it, he spake a parable, wherein he shewed them their duty, described the true nature of the kingdom of God, and taught them that it was not immediately to appear. The evangelist says, that "as they heard these things," namely, that salvation was come to Zaccheus's family, "he added and spake a parable." From this we gather that he spake the parable in Zaccheus's house. He said, therefore, a certain nobleman went into a far country to receive for himself a kingdom, and to return. A certain king's son, in order to be confirmed in his father's kingdom, went into a far country to do homage unto a more powerful potentate, of whom he held it as a vassal. The allusion here is to a custom which prevailed greatly in our Lord's time among the princes of the East. Before they ventured to ascend the throne, they went to Rome, and solicited the emperor's permission, who disposed of all the tributary kingdoms as he saw fit. The meaning of this part of the parable is, that before Jesus set up his kingdom, he was to die and ascend into heaven. Before he departed, he called his ten household slaves, and gave each of them a sum of money to be employed in trade till he should return. By the ten household slaves we are to understand chiefly the apostles and first preachers of the gospel, to whom Jesus gave endowments fitting them for their work, and from whom he expected due improvement of these endowments in the propagation of the gospel. This was their particular duty in the erection of the kingdom of God, about which they were now so solicitous. But his citizens hated him, and sent a message after him, saying, we will not have this man to reign over us. His natural subjects hated him without a cause, as appears from the message which they sent to the potentate, from whom he sought what, in later times, has been called investiture: for, in that message, they alleged no crime against him, but only expressed their ill-will towards him, by declaring they would not have him to reign over them. This is a true representation of the causeless opposition which the Jewish great men made to Jesus. The message which these citizens sent after their prince had no effect; he received the kingdom, and returned with full authority, which he exercised in calling his servants to account, and in punishing his rebellious subjects. So the opposition which the Jews made to our Lord's being made king proved ineffectual. Having, therefore, all power in heaven and in earth given unto him after his death, he will return to reckon with his apostles, and ministers, and rebellious subjects. Nay, he has returned already, and punished the Jews with a most exemplary punishment for resisting his government. [Luke xix. 15.] And it came to pass, that when he was returned, having received the kingdom, then he commanded these servants to be called unto him to whom he had given the money, that he might know how much every man had gained by trading. So Jesus, both at the day of men's death, and at the general judgment, will make a strict enquiry into the use and improvement which all his servants, but especially the ministers of the gospel, have made of the talents and opportunities committed unto them. Then came the first, saying, Lord, thy pound hath gained ten pounds, The pound here mentioned was in value in silver, five pounds, ten shillings, and three-pence; in gold, it was equal to ninety-five pounds, five shillings. The first servant having been very diligent and successful, was greatly applauded by his lord, who rewarded him by raising him to a considerable dignity in

the kingdom which he had lately received. [Luke xix. 17.] And he said unto him, well done, thou good servant, because thou hast been faithful in a very little, have thou authority over ten cities. In like manner, the faithful apostles and ministers of Christ shall be rewarded with great honour and authority in his kingdom.

And the second came, saying, Lord, thy pound hath gained five pounds. The modesty of this and the former servant is remarkable. They do not say that they themselves had gained the ten or the five pounds, but they say, "thy pound hath gained ten pounds," attributing their success, not to themselves, but to the gifts of his grace. And he said likewise to him, be thou also ruler over five cities. This servant, having been both diligent and successful, though in an inferior degree, was approved and rewarded accordingly; for his lord gave him authority over five cities. Thus the least of Christ's faithful ministers and servants shall be rewarded with a proportionable share of the pleasures of his kingdom.

And another came, saying, Lord, here is thy pound, which I kept laid up in a napkin. For I feared thee, because thou art an austere man: thou takest up that thou laidest not down, and reapest that thou didst not sow. This is a proverbial description of an unjust rigorous character. The slothful servant, by applying it to his lord, aggravated his crime not a little. He impudently told him, that, knowing his severe and griping disposition, he thought it prudent not to risk his money in trade, for fear he should have lost it; that he had hid it in a napkin in order to deliver it to him safe at his return; and that this was the true reason why he had not increased his talent as the others had done theirs. Thus slothful ministers of religion and pretended servants of Christ will be ever ready to throw the blame of their unfaithfulness on God himself. And he saith, out of thine own mouth will I judge thee thou wicked servant. Thou knewest, or rather, didst thou know that I was an austere man, taking up that I laid not down, and reaping that I did not sow? Wherefore, then, gavest not thou my money into the bank, that at my coming I might have received mine own with usury, (with interest.) Thou hast been slothful in the highest degree; for if thou really hadst believed me to be the rigorous person thou sayest I am, thou certainly wouldst have been at the pains to lend out my money, a method of improvement of thy talent which would have occasioned thec no trouble at all; thy excuse, therefore, is a mere pretence. In like manner, all the excuses which wicked ministers offer in their own behalf shall, at the bar of God, stand them in no stead, whether they be drawn from the character which they affixed to God, or from his decrees, or from their own inability, or from the difficulty of his service, or from any other consideration whatever. [Luke xix. 24.] And he said to them that stood by, take from him the pound, and give it to him that hath ten pounds. And they said unto him, lord, he hath ten pounds. They who stood by, the officers of justice who waited on the king, thought there was no occasion to give the pound to one who had so much already. Perhaps they thought it was more proper to give it to him who had only five pounds. But the king told them they should do as he ordered, because it was agreeable to the rules of all wise administrations, to bestow the most and greatest trusts on them who, by their fidelity in offices already enjoyed by them, have shewed that they best deserved them. For I say unto you, that unto every one which hath shall be given; and from him that hath not, even that which he hath shall be taken away from him. The opportunities and advantages which he enjoys shall be taken from him, and given to such as improve those already bestowed on them. But those mine enemies, which would not that I should reign over them, bring hither, and slay them before me. Those who are guilty of rebellion against me, by doing all in their power to hinder my obtaining the kingdom, bring hither, and put them to death this

instant. The Jews were Christ's enemies, who would not have him to reign over them, and for that crime he destroyed their nation.

They who affix a general meaning to this parable, suppose that the character and end of three persons are described in it. 1. The character of those who profess themselves the servants of Christ, and who act in a manner suitable to their profession. 2. The character of those who take on them the title, but do not act up to it. 3. The character of those who, though they be Christ's natural subjects, neither profess themselves his servants, nor yield him obedience; but endeavour to shake off his yoke, and oppose him with all their might. The first sort are the true disciples of Christ. The second sort are hypocrites. The third are the openly profane. The treatment which the servants in the parable met with from their lord, represents the judgment and end of the different sorts of Christians just now mentioned. True disciples shall be munificently rewarded with the honours and pleasures of immortality. Hypocrites shall be spoiled of all the advantages on which they relied, and stripped of those false virtues for which they valued themselves; so that, being shewed to all the world in their proper colours, their pride shall be utterly mortified, and they themselves loaded with eternal infamy. Lastly, the detection and punishment of hypocrites shall add to the honours of the truly virtuous, whose glory shall thus shine more conspicuously.

Having finished the parable, our Lord left the house of Zaccheus, and proceeded in his journey to Jerusalem. And when he had thus spoken, he went before, ascending up to Jerusalem. By his alacrity in the journey, he shewed how willing he was to undergo those heavy sufferings which he knew were to befal him in Jerusalem.

Our Lord was now on the road to Jerusalem, where he proposed to celebrate the passover. But the people who were come up early to purify themselves, wondering that he was not arrived, enquired for him, and said to one another as they stood in the temple, is he afraid, and will not come to the feast? This delay was occasioned by a commandment of the chief priests and Pharisees, that if any man knew where Jesus was, he should discover it, that they might apprehend him.

At length, Jesus came to Bethany six days before the passover. And because it was evening when he arrived, he turned in to lodge with Lazarus whom he had raised from the dead. There they made him a supper, and Martha served, but Lazarus was one of them that sat at the table with him. Then took Mary a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair. She did these things in token of the warm sense she had of the many favours he had conferred on her and her relations, but especially for the wonderful kindness he had lately shewed to her brother Lazarus. From this action of Mary's, as well as from Martha's serving now and on a former occasion, it would appear that Mary was the elder sister. And the house was filled with the odour of the ointment. Judas was now angry because his Master had not taken this ointment with a view to sell it, pretending that the price received for it might have been bestowed on the poor. Nevertheless, his real motive was covetousness; for as he carried the bag, he thought if his Master had sold the ointment, he would have gotten the money to keep, and so might have applied part of it to his own private use. But it is no new thing for the basest men to cover their blackest crimes with the fair pretence of zeal for the honour of God and the interests of religion.

Bethany being within two miles of Jerusalem, the news of his arrival soon reached the city, and drew out great numbers of the citizens; for they had a curiosity to see the man that hal been raised from the dead, and the still more wonderful man that had raised him. When they came and saw Lazarus, many of them believed, that is,

were convinced both of Lazarus's resurrection and of the divinity of Christ's mission, But the news of their believing together with the reason of its being currently reported in Jerusalem, came to the chief priests' ears, and incensed them to such a degree, that they resolved to kill, not Jesus only, but also, if it were possible, to destroy Lazarus.

The multitude which attended our Lord in this journey [Mat. xx. 29.] having increased prodigiously as he advanced towards Jerusalem, he did not now shun them, and enter the city privately, as he had always done on former occasions. The people were to honour him with the title of Messiah publicly, that he might have an opportunity of accepting that august name in the most avowed manner, before he ascended into heaven. Moreover, the priests, who had issued out a proclamation against him, [John xi. 57.] were to be awed, at least, for a while, and restrained from offering him violence. For as he had doctrines to teach, rebukes to give, and other things to do that could not fail to incense those proud rulers, without doubt they would have put him to death prematurely, had not the people appeared on his side. Accordingly, after the parable of the husbandmen was spoken, [Mat. xxi. 45.] the priests "sought to lay hands on him, but feared the multitude, because they took him for a prophet." Nay, the whole council was intimidated by them; for, in their deliberation about putting Jesus to death, [Mat. xxvi. 5.] they said to one another, "not on the feastday, lest there be an uproar among the people." Our Lord's driving the buyers and sellers out of the temple, his parables of the husbandmen and marriage supper, representing the rejection of the Jewish nation, and the downfal of their state, with the woes denounced against the Pharisees in their own hearing, made part of the work he had to do before he ascended, which would have brought instant destruction upon him, had not the great men's rage been restrained by the uncommon respect which the people generally shewed him. Wherefore, the multitude being now very great, and Jesus having such good reasons not to shun them as formerly, he sent two of his disciples for an ass which never had heen rode upon, but which, by his simple volition, he could tame, proposing, according to the prophecy Zech. ix. 9, to ride into the city, amidst the surrounding throng Probably there were strait paases in the mount of Olives, through which the road lay [Luke xix. 37.]; and, no doubt, narrow streets in the city also, by which he was to go to the temple. In these narrow passes and lanes he might have been incommoded by the press had he walked on foot. Besides, the strangers who were now in Jerusalem would increase the crowd. It seems, they knew of his coming, [John xii. 12.] and perhaps expected that he was bringing Lazarus along with him, to shew him in public as a trophy of his power. [compare John xii. 12, with verse 18.] For the sight of Lazarus in Bethany having induced many to believe, they might naturally suppose that his appearing openly would produce the same effect in Jerusalem and as they were in full hopes that the kingdom was to be erected at this passover, they could not but think it necessary that all opposers should instantly be convinced and obliged to acknowledge Messiah's title to the throne of his illustrious, ancestors.

Our Lord having supped and spent the evening in the company of Lazarus and his two sisters, set forward, probably, the next morning, in his way to Jerusalem. He sent before two of his disciples to the neighbouring village of Bethphage, with directions to take, for his service, an ass, which they should find tied, and a colt with her, which had never been ridden by any one. They were not to do this by force; but if the owners remonstrated with them on the making this use of their property, they. were to reply it was at the command of their Master, who was well known throughout all that neighbourhood, by the distinguished miracle he so lately performed at Bethany,,