obey the law of Moses, are the laborers which the householder hired early in the morning. The Gentiles, who were converted at several times, by the various interpositions of Providence, to the knowledge and worship of the true God, are the laborers hired at the third, sixth and ninth hours. And the invitation given at the eleventh hour, implies the calling of persons in the eve of life to the knowledge of the Gospel. The law of Moses was a heavy yoke; and therefore the obedience to its precepts was very clearly represented by those who bore the heat and burthen of the whole day. But the proselyte Gentiles paid obedience only to some particular precepts of the law; bore but part of its weight; and were therefore represented by those who were hired at the third, sixth and ninth hours: while those who regulated their conduct by the law of nature only, and esteemed the works of justice, piety, temperance, and charity, as their whole duty, are beautifully represented as laboring only one hour. When the evening was come, and each laborer was to receive his wages, they were all placed upon an equal footing, these rewards being the privileges and advantages of the Gospel. The Jews, who had borne the yoke of the Mosaic ceremonies, murmured when they found the Gentiles were admitted to its privileges, without being subject to their ceremonial worship. But we must not urge the circumstance of the reward so far as to imagine that either Jews or Gentiles merited the blessings of the Gospel, by their having labored faithfully in the vineyard, or having behaved as they ought to have done under their several dispensations. The glorious gospel, with all its blessings, was bestowed entirely by the free grace of God, and without any thing in men to merit it; besides, it was offered promiscuously to all whether good or bad, and embraced by persons of all characters. The conclusion, therefore, of this beautiful parable deserves our utmost attention: we should often seriously meditate upon it, and be careful of endeavoring, by every means in our power, to make our calling and election sure.

The celebration of the feast of the Passover being near at hand, our Lord determined, in his own mind, to leave

Perea, and proceed towards Jerusalem, in order to be present at that ceremony. Before, however, he left Perea, he received a message from Martha and Mary, two sisters who lived at Bethany, informing him that their brother Lazarus, for whom our Lord had a peculiar respect, was dangerously ill, and that there were little hopes of his recovery. But our Blessed Lord did not, for wise reasons to himself, pay immediate attention to this message, by going with all haste to the relief of the person diseased. He intended, on this occasion, to manifest the glory of God, as well as his own Divine power and mission, by a greater miracle than that of a simple cure, and therefore delayed going until Lazarus was dead.

Two days after this our Lord left Perea, and proceeded towards Bethany, which was in the direct road to Jerusalem. On the way he called his apostles aside, told them where he intended to go, and what would be the consequence. He repeated the prophecies concerning his future sufferings; and added, that though they should put him to death, yet that circumstance, instead of weakening, should increase their faith, especially as he would rise again the third day from the dead. "Behold (said he) we go up to Jerusalem, and all things that are written by the prophets, concerning the Son of man, shall be accomplished: for he shall be delivered unto the Gentiles, and shall be mocked, and spitefully entreated, and spitted on; and they shall scourge him, and put him to death; and the third day he shall rise again." Luke xviii. 32, 33.

As this prediction manifestly tended to the confirmation of the ancient prophecies, it must have given the greatest encouragement to his disciples had they understood and applied it in a proper manner; but they were so unacquainted with the Scriptures, that they had not any idea of what he meant. And they understood none of these things; and this saying was hid from them; neither knew they the things which were spoken.

James and John (the two sons of Zebedee) were in particular so ignorant that they thought their Master, by his telling them he would rise again from the dead, meant that he would then erect his empire; and therefore, at the YOL. iii. 3 N

instigation of their mother, begged that he would confer on them the chief posts in his kingdom; which they expressed, by desiring to be seated, the one on his right hand, and the other on his left.

The two apostles, James and John, had, ever since our Lord's Transfiguration, conceived very high notions of his kingdom, and, possibly, of their own merit also, because they, in particular, had been admitted to behold that miracle. But Jesus told them, they were ignorant of the nature of the honor they requested; and since they desired to share with him in glory, asked them, If they were willing to share with him also in his sufferings: Ye know not what ye ask; are ye able to drink of the cup that I drink of, and to be baptized with the baptism that I am baptized with? Matth. xx. 22.

These two disciples, ravished with the prospect of the dignity they were aspiring after, replied, without hesitation, that they were both able and willing to share any hardship their Master might meet with, in the way to the kingdom. To which he replied, that they should certainly share with him his troubles and afflictions; but that they had asked a favor which was not his to give. "Ye shall drink, indeed, of my cup, and be baptized with the baptism that I am baptized with; 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." Matth. xx. 23.

This ambitious request of the two brothers raised the indignation of the rest of the disciples, who thinking themselves equally deserving the principal posts in the Messiah's kingdom, were highly offended at the arrogance of the sons of Zebedee. Jesus, therefore, in order to restore harmony among his disciples, told them that his kingdom was very different from those of the present world, and the greatness of his disciples did not, like that of secular princes, consist in reigning over others in an absolute and despotic manner. 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 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." Matth. xx. 25, &c.

Our Blessed Lord having thus argued to undeceive his apostles relative to the notions they entertained of the kingdom he was about to establish, proceeded on his journey towards Jerusalem. As he drew near to Jericho, attended by a numerous company, one Bartimeus, a blind man (who had long sat by the way-side begging, the only method he had of supporting a wretched existence) hearing the noise of a prodigious concourse of people passing by, and being informed that Jesus of Nazareth was among them, called aloud that he would have mercy upon him. The people who accompanied our Lord, supposing that the man asked alms, bade him cease his noise; but the benefit which he desired was of greater moment, and therefore, raising his voice, he, with more importunity, cried, Have mercy upon me, O Lord, thou Son of David.

This important request, and the manner of its being made, had the desired effect. Our Lord stood still, and called him to him, that, by his manner of walking, spectators might be convinced he was really blind. As soon as he approached, our Lord asked him what he requested with such earnestness? To which the beggar answered, that he might receive his sight. What will ye that I shall do unto you? He said, Lord, that my eyes may be opened. Having said this, our Blessed Lord touched his eyes, which he had no sooner done than he immediately received his sight, and followed him, glorify. ing God.

As our Lord was passing through Jericho, a certain man, named Zaceheus, of great wealth and figure among the publicans, was very anxious to see him; but, as he was a man of low stature, and could not gratify his curiosity in the crowd, he ran before, and climbed up into a sycamore tree, where he could not fail of having a full view of him. When our Lord approached the place where he was, he looked up and saw him, and said unto him, Zaccheus make haste, and come down, for to-day I must abide at thy house. Luke xix. 5,

The publican immediately obeyed the Divine command, expressed his joy at our Lord's great condescension, and taking him to his house, shewed him all the marks of civility and respect in his power. But when the people saw our Lord was going to the house of a publican, they condemned his conduct, as not being conformable to the character of a prophet. Zaccheus heard the unjust reflections the people threw on him; and therefore was willing to justify himself before Jesus and his attendants. And Zaccheus 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 restore him four-fold. And Jesus said unto him, This day is salvation come to this house, forasmuch as he also is the son of Abraham. Our Lord, farther to convince the people that the design of his mission was to seek and to restore life and salvation to lost and perishing sinners, added, The Son of man is come to seek and to save that which was lost.

While our Lord continued in the house of Zaccheus, he spoke a parable to his disciples, who knowing his intentions of going to Jerusalem, vainly imagined, on his arrival there, that he would seat himself upon his throne, and assume his regal authority. The parable, therefore, which he delivered at this time, and which was designed to remove all such thoughts from their minds, was to the following effect: "A certain great man, born heir to a kingdom, went into a far country to take possession of it; but before he departed, he called his servants together, and gave each a sum of money to trade withal, until he should return. The reason of his journey to this foreign land was, because his own countrymen over whom he had a right to reign were obstinately set against him, and disclaimed him for their king. When, therefore, he had obtained his new kingdom, and returned home, he first called his servants, with whom he had entrusted his money, to an account, rewarding the diligent with gifts proportionate to their improvements, and punishing the negligent; and then taking cognizance of such of his countrymen, who, upon his going to be enthroned in another kingdom, disclaimed all obedience to him, he or