his pound in a napkin. This last the lord reproached as a wicked servant, and ordered his pound to be taken away from him, and given to the other who had ten pounds. Thus bountiful are the gifts of the King of kings to His servants, who have been "faithful in a very little." Ten cities, and five cities, for one pound rightfully employed in His service, represent the exceeding great rewards in the Kingdom of His Glory. But the slothful and wicked servant, who dared to call in question his lord's justice and goodness, was stripped of all. And for those citizens who sent the presumptuous message after him, denying his title to reign over them, his sentence was," Bring them hither, and slay them before me."

This Parable is clearly prophetic. The Nobleman represents Christ Himself. Not to speak of His Divine attributes; but simply viewed in His Humanity, He was truly noble in every aspect; noble by descent from the royal Tribe of Judah the lawgiver, of the root of Jesse, a lineal Son of David, born in David's city; the subject and centre of the prophecies, Himself the greatest of Prophets; in personal dignity, and self-endowed with miraculous powers, higher than Moses or Elijah; in holiness, wisdom, and every virtue that can adorn our nature, beyond example. The Nobleman "went into a far country:" Christ ascended into the highest Heavens to the right hand of Glory, to receive the investiture of a Kingdom; a Kingdom which was not His till then, because until

1 "Homo hic nobilis Christum adumbrat, omnium hominum nobilissimum. Deus enim est et Homo: nihil Deo nobilius, nihil nobilius Homine qui Deus est. Hominem generosum Se introducit Christus (ait Theophylactus); nam licet Homo fuerit, mansit tamen in fastigio, et nobilitate Divinitatis. Et Euthymius; Seipsum significat Christus hominem quidem, ut qui humanitatem assumpsit; præclarum verò genere, utpote Filium Dei. Beda nobilem intelligit, id est, Filium regis David; Homo (inquit) nobilis Ille est, cui cæcus clamabat, 'Fili David, miserere mei.' Divus Basilius, Isaia 13, Quemadmodum (inquit) generosos dicimus eos, qui ex regali sanguine prognati sunt, sic prænobilis et generosus Is est qui ex essentiâ Patris subsistit. Item; Dominus non ob solam divinitatem agnosci debet nobilis, sed et secundum humanum genus omninò generosus est, per assumptionem carnis ex semine David." Barradius, vol. iii. lib. vi. cap. 16, p. 470.

2 "Videamus quem hic homo genere clarus, in longinquam regionem ad accipiendum regnum profectus, adumbret. Clarus ille homo est Dominus noster Jesus Christus. Is enim proficiscitur nunc ad Hierusalem, non ut ibi accipiat regnum externum et corporale, quemadmodum apostoli somniabant, sed ut ab eo loco proficisceretur in longinquam regionem ad accipiendum spirituale

then He had not established it,-His Mediatorial Kingdom. Nevertheless its foundations had been laid in the Divine counsels from the beginning of the World. The Nobleman in the Parable, by virtue of his lordship over his own servants, had an undoubted right to their obedience; and none could misunderstand the duties which were to occupy them until his return as King. The Pounds were his own, and given to them only for a while, on trust for his service.

The citizens who hated their Lord, and sent after Him, saying, "We will not have this man to reign over us,” represent, in the first instance, the Jewish nation. So far the Prophecy was shortly to be fulfilled; for the Rulers would reject their Messiah: they had already resolved to put Him to death; and "had given commandment, that if any man knew where He were, he should show it, that they might take Him." Strange infatuation! they longed for the coming of their promised King, the Son of David; and behold, when He stood in the midst of them, they cried out scornfully against Him, "We have no king but Cæsar;" "We will not have this man to reign over us." What other sentence, therefore, could they expect but that in the Parable? the Lord will execute His righteous judgments upon them. Again, the rebellious citizens are a figure of the unbelieving and re

et perpetuum regnum. Mors Christi, profectio Christi est. Longinqua regio, spirituale seculum est, quod quia longè alias et dissimilimas habet conditiones quam corporale seculum, longissimè ab ipso distare dicitur. Hoc enim est visibile, illud est invisibile; hoc est caducum, illud perpetuum. Porrò, resurrectio Christi à morti, et ascensus Ejus in cœlum, est acceptio regni coelestis, quod regnum Christus ita accepit, non quod dereliquerit ecclesiam suam; dixit enim, Ecce Ego vobiscum sum omnibus diebus, usque ad consummationem seculi ;' sed quòd non administret in hoc seculo regnum corporale. Cùm ergo Christus hanc profectionem susciperet, vocavit decem servos suos, et dedit eis decem minas, singulis singulas, ut interea dum abesset negotiarentur. Hi servi primùm intelligendi sunt apostoli, et concionatores Evangelii. Per Evangelion enim, ut ædificatur Ecclesia, ita augentur opes Christi, quæ sunt homines consequentes salutem per fidem in Christum. Unicuique, inquit Paulus, nostrum data est gratia juxta mensuram donationis Christi. Quapropter dicit, Cùm ascendisset in altum, captivam duxit captivitatem, et dedit dona hominibus' Ac mox, 'Idem dedit alios quidem Apostolos, alios autem Prophetas, alios autem Evangelistas, alios autem pastores et doctores, ad instaurationem sanctorum, in opus administrationis, in ædificationem corporis Christi.'" Brentius, Hom. xxix. in Lucam. See Daniel, vii. 13, 14. 27.

PASSING THROUGH JERICHO CURES BLIND BARTIMÆUS. 489

probate in every age, who put the Messiah to open shame, and reject His Kingdom. It were well for all such to be converted ere the day of grace be past; lest, when He returns in His character of Judge, they hear the sentence, "But those mine enemies, which would not that I should reign over them, bring hither, and slay them before me." On Earth He was the gentle Teacher, comforting the sorrowful, strengthening the weak-in the Last Day He will appear on His Throne as rightful King of kings, to bring all things to light, and to punish the disobedient.

Our Lord had passed the night at Jericho; and the next day, as He departed, "a great multitude followed Him. And, behold, two blind men sitting by the way side, when they heard that Jesus of Nazareth passed by, cried out, saying, 'Have mercy on us, O Lord, Thou Son of David!"" St. Mark says, "And as He went out of Jericho with His disciples and a great number of people, blind Bartimæus, the son of Timæus, sat by the highway-side begging. And when he heard that it was Jesus of Nazareth, he began to cry out, and say, 'Jesus, Thou Son of David, have mercy on me.'" Thus Bartimæus was one of the two, and no doubt especially named by St. Mark, because well known in the city as "Blind Bartimæus." When they cried out to Jesus, "the multitude rebuked them, because they should hold their peace: but they cried the more, saying, "Have mercy on us, O Lord, Thou Son of David.' And Jesus stood still, and called them, and said, 'What will ye

"The meaning of the whole Parable is, that Jesus is Himself King of Israel, as of the whole World: but that His dominion on Earth was not at once to be made manifest; because, He must first depart into the Heavens, and there for a while rule over His heavenly Kingdom, far away and very different in its nature from that of the Earth, where meanwhile His servants would live in the exercise of every virtue, but His enemies be left to their own devices. In the end, however, He shall come again from Heaven surrounded by His holy angels, and shining in His royal majesty (stipatus angelis sanctis, regiâque fulgens magnificentiâ), not to resign His dominion in Heaven, but to unite to it His Kingdom on Earth, and proclaim to the World that He is Lord of Heaven and Earth, Then at length the reign of God and of Christ shall be openly revealed before the Universe; and Christ's faithful disciples, who have carefully and wisely used His gifts to His Glory, and the benefit of their neighbour, shall be made inheritors of His Kingdom and of perfect bliss: but His enemies shall perish at His Presence, 'as wax melteth at the fire." Lucas Brugensis, Luke, xix. 27.

that I shall do unto you?' They say unto Him, Lord, that our eyes may be opened.' So Jesus had compassion on them, and touched their eyes: and immediately their eyes received sight, and they followed Him." They had called to Him in faith, as the Son of David, not seeing Him:now they beheld Him visibly as a Saviour, and were permitted to be of the number of His disciples. Bartimæus would leave his father Timæus, and his humble home, where he had been nurtured, and led by the hand. He had found One Who was 66 eyes to the blind;" the "Light of the world." Of what avail to him had been all the splendour of his native city? its magnificent palace and theatres, with its palm-groves, and balsam-trees? As he was accustomed to beg by the wayside, some passers-by might drop perchance occasional alms; and yet when he cried for mercy, many in the crowd" charged him to hold his peace." Jesus alone had stood still, and commanded him to be called, and had healed him. No wonder, therefore, that Bartimæus followed the Great Prophet. He would enter with Him into Jerusalem, and join in loud " Hosannas to the son of David.”

1 Various comments have been made by the fathers, and other writers, on these miracles. See Maldonatus, Matt. xx. 30. Euthymius was of opinion that four blind men were healed. See Barradius, vol. iii. lib. vi. cap. 17, p. 474. Thus also Osiander thinks that one was healed on Christ's entrance into Jericho ; then Bartimæus, as He went out of the gate on the other side; and afterwards the two mentioned by St. Matthew, somewhere on the way to Jerusalem. Annotat. in Harmoniam Evang., lib. iii. cap. 23. Tostatus Abulensis is very clear in his explanations, that one blind was cured as Christ entered into the city, and two as He went out, of whom Bartimeus was one. In Matt. Evang., xx. Quæst. 106. Augustin is equally plain: "Nihil aliud restat intelligere, nisi bis esse factum hoc miraculum, semel in uno cæco, dum adhuc veniret [Christus] in illam civitatem, et iterum in duobus, cùm Ille egrediretur: ut illud unum Lucas, illud alterum Matthæus enarraret." Quæst. Evangel., lib. ii. Quæst. 48. Barradius says, "Cum Augustino et aliis dicimus, duas esse historias diversas, tresque cæcos sanatos, unum Lucæ, duos Mathæi; alter horum duorum Bartimæus erat Marci." Vol. iii. lib. vi. cap. 17, p. 474. See also Musculus, in Evang. Matt., vol. ii. p. 443; and De Cons. Evang., lib. ii. cap. 65.

CHAPTER LVIII.

THE MESSIAH COMES TO BETHANY ON THE 7TH OF NISAN, -THE NEXT DAY, BEING SATURDAY, THE JEWISH SABBATH, THE 8TH OF NISAN-A SUPPER IS PREPARED FOR HIMMARY ANOINTS HIM WITH PRECIOUS SPIKENARD FROM AN

ALABASTER BOX.

Matt. xxvi. 6-13.

Mark, xiv. 3—9. Luke, xix. 28. John, xii. 1-11.

THE Parable of the Ten Pounds, in which Jesus had foretold His departure into Heaven, to receive for Himself the Kingdom, was probably delivered to the people in the morning as He left the house of Zacchæus, where He had passed the night; for St. Luke says, "When He had thus spoken, He went before [His disciples], ascending up to Jerusalem."1 But turning a little out of the direct road, He came to Bethany. There He was received into the house of Simon the leper,2

"Post parabolam propositam, ex domo Zacchæi discessit Dominus, petiitque Jerusalem. Observat autem Lucas, præcessisse discipulos. Præcedebat Dux ad mortem subeundam alacri cursu. Præcedebat in Jerusalem, non accepturus regni sceptrum, gloriam, majestatem, ut multi putabant: sed accepturus ignominias, opprobria, alapas, verbera, crucem, ut Ipse prædixerat. Ad hæc alacriter præcedit: regnum vero temporale fugit." Barradius, vol. iii. lib. vi. cap. 16, p. 473. He had a clear view of all that was to happen to Him in Jerusalem; but this did not deter Him; He advanced with a firm step, as a chief leading on his followers; teaching us by example what to do when we receive the Divine call. And in this we shall be the better prepared, because Christ having gone before, has made our path easy, and prepared a place for us in His future Kingdom. Chemnitius, cap. cxxxviii. p. 1411.

2 Lucas Brugensis, Matt. xxvi. 6. "Not at this time a leper, or he could not be at his house receiving guests. It is at least possible, that he may have been healed by our Lord. Who he was, is wholly uncertain. From Martha serving it would appear as if she were at home in the house; and that Lazarus was one of them that sat at the table need not necessarily imply that he was a guest, properly so called." Alford's Greek Test., Matt. xxvi. 6.