After the healing of the blind man, another incident took place. Zacchæus, the principal officer connected with the Roman taxes, had for some reason conceived a strong desire to see Jesus. Curiosity of this kind is often considered as the mark of a vulgar mind. There are those who affect a supercilious indifference to every thing, and every person out of the common way. They profess to have no curiosity about anything, and to take no interest in any one out of the range of their own small circle. But the faculty of admiration, a desire to see and know eminent persons, so it be unselfish, and not a mere desire of self-exaltation, is a means of moral progress. So was it with Zacchæus. If, when he heard that the Great Prophet of Nazareth was passing through the town, he had shut himself up in his office, thinking it beneath his dignity to take any interest in such a matter, he might have remained for ever a drudge of earth; but his curiosity brought him nearer to the Fount of excellence, like Moses at the burning bush. "And he sought to see Jesus who He was; and could not for the press, because he was little of stature." Many a one, when they found that they could not get through the crowd, would have given the matter up, but he was so bent on his object that he would not be baffled by the first difficulty. "And he ran before, and climbed up into a sycamore tree to see Him: for He was to pass that way. And when Jesus came to the place, He looked up, and saw him, and said unto him, Zacchæus, make haste, and come down; for to-day I must abide at thy house." " Christ noticed him,

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noticed the pains he had taken, saw into his heart, knew that it was ready to open to him. “And he made haste, and came down, and received him joyfully." One feels at once that such notice on the part of One whom he was already so much disposed to admire, would indeed exalt his vague interest into wondering joy and gratitude, and prepare the way for all the elements of moral renovation.

Could one look into some of our crowded churches, one might, perhaps, see something not unlike this scene. Beyond the rows of fashionable and welldressed people, listening in comfortable composure to the sermon, one might see the eager face of some shabby stranger, happy in having gained some inconvenient standing place, from which he can just contrive to see and hear the preacher. The preacher himself does not notice him, knows nothing about him, perhaps scarcely acknowledges the respectful salute as he passes him, yet lingering wistfully about the church door while the rest of the congregation are dispersing; but Jesus notices him, knows his earnestness, his intense thirst for spiritual realities, and to that man He says, in effect, " This day I must abide at thy house." Whilst numbers of careless, self-satisfied hearers go to their homes, coldly discussing the sermon, this man goes home to entertain a newly-found Saviour.

"And when they saw it, they all murmured, saying, That He was gone to be guest with a man that is a sinner." That of all the inhabitants of Jericho, Christ should confer the honour of His company on a man who was,

in

their view, by profession a sinner, gave great offence to those about Him. The Lord, however, without regarding this, went on to the house of Zacchæus, which seems to have been on the road a little out of Jericho. But Zacchæus himself, hearing probably the remarks which were made, determined to show that the honour had not been bestowed on one who would be unchanged by it. "And Zacchæus stood, and said unto the Lord: Behold, Lord, the half of my goods I give to the poor; and if I have taken anything from any man by false accusation, I restore him fourfold.'" He was ready to do ample justice towards any that he had wronged, and more than that, he then and there made over to the poor the half of his fortune, as a voluntary offering to God. "And Jesus said unto him, 'This day is salvation come to this house, forsomuch as he also is a son of Abraham.'" If he had been a sinner, that opprobrious title was taken away. Christ pronounces him a true son of Abraham, an inheritor of Abraham's faith and Abraham's blessing. "For"-and here is a vindication of our Lord's notice of those whom men thought unworthy of it -"the Son of Man is come to seek and to save that which was lost."

ND as they heard these things, He added and

salem, and because they thought that the kingdom of God would immediately appear."

It was, it would seem, whilst in the house of Zaccheus that this parable was delivered. Probably some conversation had taken place with the company (and no doubt there were many persons present) on that which was much in the thoughts of all-the coming of Messiah's kingdom. They were expecting that it would immediately appear. Men saw plainly that a crisis was coming, and they expected it would end in the inauguration of the long delayed kingdom of Messiah.

Christ then speaks to them this parable* to teach them that, though His kingdom was certain, and though His reign would begin at once, yet that a time of delay would take place before it would be fully established, and that that time would be to His subjects a time of responsibility, and a touchstone of qualifications for future office.

"He said therefore, A certain nobleman went into a far country, to receive for himself a kingdom

*The Parable of the Talents, related by St. Matthew in the course of our Lord's discourse on the Mount of Olives, has a general resemblance to this parable, but with many distinctive features.

and to return." This feature of the parable is in exact keeping with the customs of the times. Two Jewish princes of the family of Herod thus found it necessary to go to Rome to get the sanction of the Emperor to their taking upon themselves the kingdom to which they were by birth entitled. Similar instances occurred in Europe in the Middle Ages. The feudal sovereigns, many of them, owned a kind of subjection to some higher power, and when a vacancy occurred in the throne, the heir had to repair to the court of his suzerain, or superior lord, to do homage and receive investiture.

"And he called his ten servants, and delivered unto them ten pounds, and said unto them, 'Occupy till I come.'" He gave to each a small sum of money, and to all alike, and instructed them to make the best use they could of it in his absence. "But his citizens hated him, and sent a message after him, saying, 'We will not have this man to reign over

us.'"

This also was a circumstance quite likely to occur. If the absent prince happened to be unpopular with a large party among his subjects, they might send up a protest, (as the Jews did against Archelaus to Augustus), and take means to prevent his appointment.

"And it came to pass, that when he was returned, having received the kingdom"-the opposition of his enemies having failed-" 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,"—rather what they had been doing with it, what business they had carried