high posts they were to enjoy in their Master's kingdom. Peter scems. particularly to have been disappointed; and therefore addressed his Master in the name of the rest, begging him to remember, that his apostles had actually done what the young man had refused: they had abandoned their relations, their friends, their possessions, and their employments, on his account: and, therefore, desired to know what reward they were to expect, for these instances of their obedience. To which JESUS replied, That they should not fail of a reward, even in this life: for immediately after his resurrection, when he ascended to his Father, and entered on his mediatorial office, they should be advanced to the honour of judging the twelve tribes of Israel; that is, of ruling the church of CHRIST, which they were to plant in different parts of the earth: " Verily I say unto you, That ye which have followed me in the regeneration, when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel,"

Our Lord having given this answer to Peter, he next mentioned the rewards his other disciples should receive, both in this world, and in that to come: they, said he, who have forsaken all for my sake, shall he no loosers in the end; their bnevolent Father, who intends to give them possessions in the heavenly Canaan, will not fail to support them, during their long and painful journey to that happy country, and raise them up friends who shall assist them with those necessaries they might have expected from their relations, had they not left them for my sake. Divine Providence will take care that they have every thing valuable that can be given them by their relations, or they could desire from large possessions: they shall, indeed, be fed with the bread of sorrow, but this shall produce joys, to which all the earthly pleasures bear no proportion; and, in the end, obtain everlasting life: they shall leave this vale of tears, with all it's pains and sorrows, behind them, and fly to the bosom of their Almighty Father, the fountain of life and joy, where, for all the sufferings they have undergone in this world, they shall be infinitely rewarded.

According to this, many who are by their fellow-mortals, considered as the last of mankind, because of their sufferings, self-denials,& mortifications, shall be really first, not only in point of future reward, but even with regard to present satisfaction: but many that are first shall be last; and the last shall be first."

It seems these words were spoken to keep the disciples humble, as, in all probability, they at first understood the promise of their sitting on twelve thrones in a natural sense; so they were ready to construe every expression to a temporal kingdom, which they still expected their master would erect upon earth. Our blessed Lord, therefore, to remove all thoughts they might entertain of this kind, told them, that though he had described the rewards they were to expect for the ready obedience they had shewn to his commands, and the pains they were to take in propagating the gospel amongst the children of men; yet these rewards were spiritual, and not confined to the Jews alone, but extended also to the Gentiles, who, in point of time, should excel the Jews, and universally embrace the gospel, before that nation was converted.

Our great Redeemer illustrated this doctrine with the parable of the householder, who at different hours of the day, hired labourers to work in his vineyard: "The kingdom of heaven, says our blessed Saviour, is like unto a man that is an householder, which went out early in the morning, to hire labourers into his vineyard. And when he had agreed with the labourers for a penny a-day, he sent them into his vineyard. And he went out about the third hour, and saw others standing idle in the market place, and said unto them, Go ye also into the vineyard, and whatsoever is right. I will give you. And they went their way. Again he went out about the sixth and ninth hour, and did likewise. And about the eleventh houg

he went out, and found others standing, and he said unto them, Why stand ye here all the day idle? They say unto him, Because no man hath hired us. He saith unto them, Go ye also into the vineyard; and whatso ever is right, that shall ye receive. So, when even was come, the lord of the vineyard said unto his steward, Call the labourers, and give them their hire, beginning from the last unto the first. And when they came that were hired about the eleventh hour, they received every man a penny. But when the first came, they supposed that they should have received more; and they likewise received every man a penny. And when they had received it, they murmured against the good man of the house, saying, These last have wrought but one hour, and thou hast made them equal unto us, which have borne the burden and heat of the day. But he answered one of them, and said, Friend, I do thee no wrong: didst not thou agree with me for a penny ? Take that thine is, and go thy way : 1 will give unto this last, even as unto thee. Is it not lawful for me to do what I will with mine own? Is thine eye evil, because 1 am good? So the last shall be first, and the first last for many be called, but few chos en." Matt, xx. 1-16.

Our blessed Saviour delivered the parable of the householder in such a manner, as, from the application he has made of it, it would not be difficult to interpret it. The dispensations of religion, which God gave mankind in different parts of the world, are represented by the vineyard: the Jews, who were early members of the true church, and obliged to obey the law of Moses, are the labourers 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, and are labourers hired at the third, sixth, and ninth hour: and the invitation given at the eleventh hour, implies the calling of the Gentiles in every country, to live piously and virtuously. The law of Moses was a heavy yoke; and therefore, the obedience to it's precepts was very elegantly represented, by bearing the heat and burden of the whole day: but the proselyted Gentiles paid obedience only to some particular precepts of the law, bore but part of it's weight, and were, therefore, represented by those who were hired at the third, sixth, and ninth hours; while those Heathens, who regulated their conduct by the law of natue only, and esteemed the works of justice, piety, temperance, and charity, as their whole duty, are beautifully represensed as labouring in the cool of the evening only one hour.

The time being come when each labourer was to receive his wages, they were all placed on an equal footing; the rewards being the priviledges and advantages of the gospel. The Jews who had borne the grievous yoke of the Mosaic ceremonies, murmured when they found the Gentiles were admitted to it's privileges, without being subject to their ceremonial worship but we must not urge the circumstance of the reward, so far as to fancy that either Jews or Gentiles merited the blessings of the gospel, by their having laboured faithfully in the vineyard, or having behaved well under their several dispensations. The gospel, with it's blessing, was be stowed entirely by the free grace of God, and without any thing in inen to merit it; besides, it was offered promiscuously to all, whether good or bad, and was embraced by the persons of all characters. The conclusion of the parable deserves our utmost attention; we should often meditate upon it, and take care to make our calling and election sure.

Our Lord having finished these discourses, he continued his journey towards Jerusalem, where the chief priests and elders, soon after the resurrection of Lazarus, issued a proclamation, promising a reward to any one who should apprehend him. In all probability, this was the reason why the disciples were astonished at the alacrity of our Lord during this jour ney while they themselves followed him trembling. Jesus, therefore,

thought proper to repeat the prophecies concerning his suffering, in order to show his disciples that they were entirely voluntary adding that though the Jews should put him to death, yet instead of weakening it should increase their faith, especially as he would rise again the third day from the dead: "Behold, 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 to the Gentiles, and shall be mocked, and spitefully treated, and spitted on: and they shall scourge him, and put him to death and the third day he shall rise again," Luke xviii. 31, 32, 33.

It must have given the greatest encouragement to our Lord's disciples bad they understood and applied this prediction which was built upon the ancient prophecies, in a proper manner; but they were so ignorant in the Scriptures, that they had no 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."

But the sons of Zebedee were so ignorant, that they thought their Master, by his telling them he would rise again from the dead, meant that hẹ would then erect his empire; and, accordingly, 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, in allusion to his placing the twelve apostles upon twelve thrones, judging the tribes of Israel.

Ever since our Saviour's transfiguration, the sons of Zebedee had conceived very high notions of his kingdom, and possibly of their own merit also, because they had been admitted to behold that miracle; but JESUS told them, they were ignorant of the nature of the honour they requested; and since they desired to share with him in his 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 shall drink of, and to be baptized with the baptism that I am baptized with? Matt. xx. 22. The two disc ples, 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 his kingdom. To which he answered, that they should certainly share with him his troubles and afflictions; but that they had asked a favour 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 Jeft, is not mine to give, but it shall be given to them for whom it is prepared of my Father.

The indignation of the rest of the disciples being raised by this ambitious request of the two brothers, they thinking themselves equally deserving the principal posts in the Messiah's kingdom, where highly offend. ed at the arrogance of the sons of Zebedee. JESUS, therefore, in order to restore harmony amongst his disciples, told them, that his kingdom was very different from those of the present world; and that 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 whoso ever 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 administered unto, but to minister, and to give his life ransom for many."

CHAPTER XXVII

Jesus, being arrived at Jericho, gives sight to two blind men near that Place: He visiteth Zaccheus the Publican, and delivers the Parable of a Nobleman who left Money with his Serpants to trade with in his Absence: The Rulers give Orders to apprehend him : Being arrived at Bethany, Mary anointeth his Feet: Judas murmureth at the cost. CHRIST rideth into Jerusalem upon an Ass, amidst the Accla malions of the multitude, and weeping over the City.

OUR Lord with his disciples and the multitude that accompanied him, being now arrived at Jericho, in their way to Jerusalem, a famous city of Palestine, and the second in the kingdom. Near this town JESUS cured two blind men, who sat by the road begging, and expressed their be lief in him, as the Messiah: " And as they departed from Jericho, a great multitude followed him. And behold two blind men, sitting by the way side, when they heard that Jesus passed by, cried out, saying have mercy on us, O Lord, thou Son of David. And the multitude rebuked tbem, be cause they should hold their peace; but they cried the more, saying, Have mercy on us, O Lord thou Son of David." Matt. xx. 29, 30, 31.

The Son of God stood still at this importunate request of the two men, and called them to him, that by their manner of walking, spectators might be convinced that they were really blind. As soon as they approached him, be asked them, what they requested with such earnestness ? To which the beggars answered, that they might receive sight: "What will ye, that I shall do unto you P They say, Lord, that our eyes may be opened." This request was not made in vain: their compassionate Saviour touched their eyes, and immediately they received sight, and followed him, glori fying and praising God. After conferring sight on these beggars, Zacche us chief of the publicans, having often heard the fame of our Lord's miracles, was desirous of seeing his person; but the lowness of his stature prevented him from satisfying his curiosity," he ran before, and climbed up a sycamore-tree to see him; for he was to pass that way." As Jesus 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.

At which condescension of our Lord, the publican expressed his joy, carried him to his house, and shewed him all the marks of civility in his power. But the people when they saw he was going to the house of the publican, condemned his conduct, as not conformable to the character of a prophet. Zaccheus seems to have heard these unjust reflections; 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 has salvation come to this house, forasmuch as he also is a son of Abraham.

Further to convince the people that he acted agreeable to his character, in keeping company with publicans and sinners, our Lord told them that the true intention of his coming was to recover those who had wandered from the paths of virtue, and restore them to God the rightful owner: "The Son of man' is come to seek and to save that which was lost." While JEsus continued in the house of Zaccheus the publican, he spake a parable to his followers, who supposed, at his arrival at the royal city, he would erect the long expected kingdom of the Messiah: A certain nobleman, said he, went into a far country to receive for himself a kingdom and to return. And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till I come. But his citizens hated him, and