rest assured that all needful good shall be added. He also tells us that our anxiety would be vain and useless, since we cannot alter the colour of an hair, nor add a cubit to our stature, and that it belongs to our Father to see to our supply.

Perhaps nothing more unfits for calm devotion, than the eager pursuit of gain. It renders the mind like the troubled sea which cannot rest, whose waters cast up mire and dirt. It disquiets by exciting a great many passions, fear, hope, desire, love, hatred, joy, rise and fall like the waves of the ocean. The dust takes the place of God in the heart, and becomes its idol. But no idol can give rest. Nothing can justify so much eagerness as the lover of money discovers for his object-nothing, at least, in this world,-nothing but an interest in divine and everlasting love. The jailor was not disquieted in vain, when he trembled and fell down, crying, "What must I do to be saved?" It is but reasonable to be anxious to have sin subdued, grace imparted and thriving in our souls, and our calling and election to glory made sure. But for a man to be giving all his thoughts, time, heart, soul, mind, and strength, for days, and weeks, and months, and years, and many years together, to get that which he may lose in a moment, which cannot secure him a moment's peace beyond the grave, nor give him more solid happiness here, than he might have without it, may well be called disquieting himself for very vanity, toiling for a shadow, and sacrificing his soul for the foam upon the waters.

And it is no less in vain, in respect of divine Providence, which, after all, prospers or defeats the schemes of men at its pleasure. For the few who win the imaginary prize, thousands are disappointed, and when won the same invisible power often removes it from its eager possessor, and renders all his labour and toil useless.

XXI.

OBSERVATIONS ON THE NARRATIVE OF BLIND BARTIMEUS.*

BY THE REV. A. G. FULLER.

MARK X. 46, &c.

THE miracles of our Lord were generally not less remarkable for their developement of character, both in himself and others, than for their direct attestation to the divinity of his person and mission; and it would perhaps be impossible to find a more remarkable illustration of this truth than is furnished in the narrative before us.

It is to the directly moral aspect of this transaction, rather than to its miraculous character, that our attention is invited in the following remarks.

Singularly graphic and beautiful is the picture of this event, drawn, not by this evangelist only, but by Luke, at the close of the eighteenth chapter of his gospel; nor can a full and effective view be taken of all its proportions without the additional touches given to it by that minute historian.

To those whose taste is not rendered fastidious by a frigid and unnatural criticism, it will not be the smallest recommendation of such interesting narratives as this, that they seem indirectly to illustrate many of the workings of the human mind as well as the dealings of divine Providence on subjects of a more directly spiritual character; and while it is true that the eliciting of

* A diversity in the plans of sermons is very desirable. The method of observation has this advantage, that it does not forestall the hearers' expectation by a previous announcement; and is also more easily perceived to be consecutive, and naturally arising in an orderly way out of the subject treated on: it is well adapted to relieve the severer methods of discussion and argumentation, and to make the simple wise unto salvation. Besides the present, another example or two of this method will be introduced in the following Numbers of this work.-Ed.

this species of instruction from them requires the exercise of a chastened imagination, it is not less obvious that to overlook it would neither harmonize with the uniform practice of the Saviour, who turned even the most ordinary occurrences into vehicles of spiritual instruction, nor agree with the character given of “all scripture" as "profitable for instruction in righteousness."

I. Observe how singularly is the providential goodness of God displayed in the direction of the events leading to this interview.

A blind man takes his seat by the road-side, not to meet with Jesus or with any one else who might restore his sight, but merely to procure from the uncertain compassion of travellers a small pittance that should serve to prolong his weary existence. Just at this juncture Jesus, having left Jericho on his way to Jerusalem, passes that way. But what could this avail a blind man? Many and various were the characters and stations of the travellers passing, but all was one to him. They came and returned, but he knew them not. In this instance, however, the rush of a multitude of people attracts his notice. That God who has denied him the use of sight can convey his blessings through another organ. With that eager curiosity which naturally distinguishes the blind, he inquires the meaning of it."Surely here is something more than ordinary-what is it?" Such are the steps by which a gracious Providence has often led those whose understandings were darkened. Some "messenger, one of a thousand," whom God has appointed to declare unto man his righteousness, is brought into near contact with the sinner, who but for the attention he receives from others, or from some circumstance still more fortuitous, would not be aware of his presence. Curiosity is excited, and he asks, "What is this about? what does it mean?" How many there are whose interest ends with the reply! It is no one "clothed in soft raiment, or living in kings' courts." "A reed shaken with the wind" would have equally served the purpose of

the volatile inquirer. It is affecting to think on what a trifle appear to hinge the most important relations and destinies of our existence !

II. Let us observe the notice Bartimeus takes of the information conveyed to him.

It is with him no idle speculation. The first question, and one that must be instantly solved, is, "Will this do for me?" He had heard many wonderful things of Jesus, but only one thing occupied his thoughts. "Can he will he give me sight?" How unlike the conduct of a large portion of those to whom the character of Christ and his ministers is commended! How often do they fix their perverted attention upon mere circumstantials, or on some confessedly important topic bearing a more immediate relation to others than themselves!

Why not, like this poor man, contemplate the matter in direct and prompt reference to their own case?

The case before us furnishes a remarkable example of energy and promptitude. Surrounded as Jesus was by a throng of people, what wonder if the poor man had seized the hand of the individual nearest to him, and inquired the most likely means by which one so untowardly circumstanced might gain access to so distinguished a character?

Who could have been surprised if, like many in somewhat similar circumstances, he should have expended those energies upon intermediate objects and persons, which ought to be employed in loud and urgent appeals to the Saviour himself? But many amongst us make a greater mistake than this; no sooner do they hear of a Saviour, who is "able to save unto the uttermost," and who "will in no wise cast out him that cometh," than they employ the whole strength of their imagination to devise hindrances; and if the power and grace of Jesus are set forth in terms calculated to shame the libellous unbelief, they appear anxious to prove themselves exceptions to their application. Take example from this poor man. Go at once to Christ, and cry so as to be heard through the crowd.

NO. V.

F F

But the petition of Bartimeus deserves our notice not less for the terms in which it is expressed than for the urgency with which it is preferred. "Jesus, thou Son of David, have mercy on me."

It contains a full and prompt confession of Christ in that character, in which of all others he demanded the recognition of mankind, and of that age and nation in particular, and in which he was most obnoxious to the malice of his enemies. Others might do the same under favourable auspices, but he waited not to ascertain by what characters Jesus was surrounded, or whether, like another who received similar benefit, he should for the same confession be "cast out of the synagogue."

Nor is this testimony to Christ as the Son of David, less valuable as an indication of great faith in the covenant-mercies of God as set forth in prophecy. “I will make an everlasting covenant with you, even the sure mercies of David." Is. lv. 3. And as he takes a correct view of Christ, so also of himself, for it is not justice but mercy-covenanted, promised mercy he demands. Reader, how have you approached the Saviour? Is it as a poor, blind, unworthy sinner asking for mercy of the Son of David, who will "deliver the needy when he crieth, the poor also, and him that hath no helper." Ps. lxxii. 12.

But the interest awakened in our minds by this attractive story, receives for a moment a different complexion from

III. The cold and chilling repulse which he met with, not from Jesus but from the bystanders, perhaps even the disciples, for they had not yet learnt much of the spirit of their Master.

There can be little doubt as to the origin of this rebuke. It was not the first nor the last occasion in which persons affecting great regard for popular religious instructors, have wished to monopolize their attentions, and exclude from their notice the poor and the destitute, and have been very officious in protecting them from what they considered the rude advances of illiterate and unpolished individuals, especially where