that he wrote sufficiently long after the destruction of Jerusalem (A.D. 70) to have learned by experience that these events were not, as the early Christians had very generally expected, contemporaneous or immediately successive. This supposition of a later date, say A.D. 75 or 80, does not militate against the authorship of Luke. If, which is in itself most probable, he was but a young man when he first joined the Apostle Paul at Troas (A.D. 53), he would be only from fifty to sixty at the latest date I have given the age at which his faculties would be ripest for such a work.*

Luke had an advantage over the two former evangelists in the greater culture and more literary habits implied by his calling as a physician, though we need not ascribe to him the amount of education which our medical men of the highest class receive. But this advantage was counterbalanced by his remoteness from personal connexion with the Saviour, and with the scenes and times of His ministry. Matthew was one of the twelve original apostles, and therefore an eye-witness of much of what he relates. Mark was a resident at Jerusalem, and in frequent intercourse, soon after the day of Pentecost, with the apostles, especially Peter and other personal followers of Christ. But we have no reason to believe that Luke was ever in the Holy Land till he went up with Paul to Jerusalem, thirty years after the crucifixion, when the number of eyewitnesses would have been thinned by dispersion and death; nor do we know that he ever saw any of the original apostles except James. It was, probably, the consciousness of this disadvantage that made him careful to state, as he has done in his preface (chap. i. 1-4), that, if not an eye-witness himself, the materials of his narrative were derived fram eye-witnesses, and that he had carefully examined them throughout.

*There is another reason against thinking that the narrative in the Acts of the Apostles is brought down to the time of writing, viz., that in that case the writer would probably have used (in ch. xxviii. 30) the present tense, "has been dwelling," "receives," instead of the past tenses "dwelt," "received."

+ It is probable enough that Mark, before his conversion, may have seen and heard Christ. I have long thought that he was the "young man, having a linen cloth cast round his naked body" (Mark xiv. 51, 52), roused, probably, from his bed by the passing tumult, who followed the captors of our Lord, and narrowly escaped apprehension by them. I can only account for the notice of an incident so trivial and unconnected, by its being a cherished personal reminiscence. It is recorded only by Mark.

"Having accurately traced," not "having had perfect understanding," as in the Authorized Version.

What those materials were we shall hereafter have to consider.

But there is another remarkable peculiarity of this gospel-its apologetical or defensive character. It was addressed by the writer to his friend Theophilus (of whom nothing further is known) to assure him of the "trustworthiness" or "reliableness" of what he had been taught. The faith of Theophilus had, then, been assailed, and possibly shaken, by some zealots, who declared that his opinions were not "safe," as zealots in the present day sometimes do. The history of the primitive church, and Luke's connexion with Paul, leave us in no doubt that these zealots were of the party which said, "Except ye be circumcised after the manner of Moses, ye cannot be saved." (Acts xv. 1.) This

was the one great controversy of the apostolic age, which agitated the infant church throughout its extent. The gospel of Luke, then, in connexion with the Acts of the Apostles, is a vindication of what is now sometimes called Pauline Christianity.

The two books must, in reference to this matter, be considered together; for they are evidently parts of one whole, the Acts being the sequel of the Gospel. But in considering them, we must bear in mind what were the great features of Pauline Christianity, as contrasted with those of the Judaizing zealots. To the latter, Christianity was simply a new form of Judaism, exalted and purified and expanded indeed, but still essentially Judaism; with the law of Moses for its code, and the Mosaic ritual for its service. In Paul's view, the Law was a temporary dispensation, which had done its work, and was now to pass away. Its ordinances might be lawfully used by those to whom, from early association or other causes, they were edifying; and so Paul himself used them on occasion; but they were no longer of binding obligation. The Law had been men's "schoolmaster to bring them to Christ," but they were now no longer under the Law. "Christ Jesus had come into the world to save sinners :" all needed His salvation, for all, Jews and Gentiles alike, had sinned; and all might have His salvation on the one simple condition of faith in Him.

J. C. MEANS.

* The opening words of the Acts show this, for they simply give a summary of the narrative of the gospel, and continue it. They closely resemble the opening of the successive books (after the first) of Xenophon's Anabasis. One might almost think that Luke had that well-known book in his mind, and, consciously or unconsciously, imitated it.

THE annual tea meeting of the Sunday school was the most stirring event of the year at Bethesda Tabernacle. For several weeks its approach produced a visible flutter of excitement amongst the young, and disturbed the uniformly stagnant emotions of the old. But when the auspicious day actually dawned there was as much enthusiasm and earnestness thrown into that tea meeting as if the destinies of the three millions and a half of Londoners depended on its issues. Everything was to be fine in quality and large in quantity, the cake as well as the committee, the tea not less than the speakers. The company was usually considerable. The dun and dreary schoolroom underneath the Tabernacle, which in its natural state suggested catacombs, and had a flavour of subterranean vaults, was for this festive occasion transformed into a paradise of flowers. Flowers, of paper, festooned the ceiling and hid away the gas pipes. Flowers, of paper, wreathed the pillars and put out of sight a decaying bookcase. Flowers, also of paper, cut into pretty devices and mottoes by the skilled fingers of the fair, graced with their presence and preached with a feeble eloquence from the walls. Flowers, nature's own, full of fragrance and beauty, bought or hired at a not distant nursery, shone out amongst the piled up plates of cake and bread and butter; and flowers yet more real and immeasurably more precious were just breaking through the budsheaths of modesty and hope, in all the freshness and bloom of youth. The visitor utterly forgot the cemetery in the profusion of tasteful decorations that covered it, and the exuberant life streaming through it.

What was it that surrounded with such matchless charms that annual meeting? The flavour of the tea, the richness of the cake, the gushing fervour and racy anecdote of the speakers; the excitement of work, or a deep and real interest in the spiritual welfare of the school? Without any manner of doubt each had its influence and invested that occasion with special fascinations.

But

it must be confessed that one of the chief attractions was the plentiful supply of "gossip" it afforded to all comers, and which people of all classes and conditions and ages seek, but which some very elect persons vainly and falsely affect to despise. Cheered by the refreshing cup of tea, words flow apace. Ordinary barriers are broken down. Cold

a Tea Meeting.

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formalities are left outside. The dumb are made to speak. All around there is a free and rapid interchange of pleasant if not of stimulating thought. Very likely much is said that is thoughtless and unwise. But that is not altogether peculiar to a tabernacle tea meeting. I fancy I have heard brainless speeches at church meetings, and seen torrents of unwisdom flowing from conferences of learned divines, "humble sons of science, mitred ecclesiastics, and members of the imperial legislature. Folly has not much respect for persons or places, and seems to make itself at home as readily in a palace as in a cottage, amongst the aged as the young, with stately and dignified debaters, as well as with " gossips" at a tea meeting. The monopoly of wisdom is with no class or place. And fortunately we are, as the preacher would say, "so constituted" that we can enjoy talk, and even extract from it a certain kind of profit; though were that talk to accost us next morning at the breakfast table in all the majesty of printer's ink, we should be petrified with astonishment.

Perhaps, too, another common loadstone was somewhere in that tea meeting, unseen but powerfully attracting susceptible minds. Indeed, had it not been, I greatly question whether Fred Williamson, who had conquered the dire offspring of poverty, bravely battled with envy and prejudice at Baldstone's, would have mastered his natural shyness and reserve so as to have felt perfectly at home, seated amongst strangers at the table where Maggie Mostyn was pouring out tea. In fact, Mrs. Crowdjer, who prided herself on her quickness of sight in all matters pertaining to lovemaking, was quite sure that Fred and Miss Margaret made another case, supporting her general and oft-repeated assertion that "the young people go to tea meetings only because they either are in love or want to be."

"Isn't it shameful," said Mrs. Crowdjer, to Miss Glaskin and Mr. Simeon Goodman, who were seated opposite to her, "Isn't it shameful that this sort of thing should go on at chapels. I never saw anything of it at church. There's nothing but love-making. I wonder our minister does not stop it."

Stop it, indeed," said Miss Glaskin, with a laugh, "You might as well try to stop the Thames at Gravesend."

'going on' in this way in a place of worship; it's abominable," and she waxed righteously indignant at the thought of the irreverence done to the sacred edifice.

And had she not a right? She was married to a churchman at sweet seventeen: he died early, and she generously gave her affections to a dissenter at twentythree. Death had robbed her of him: but the world, i.e. the chapel, was not empty; it yielded a kind husband, and though he, too, had fallen a victim to the arrow of the fatal archer, yet she was then ready to dower three more husbands one after another with her mature affections, if only she could get the opportunity. Surely experience should speak; and it did with a feeling of indignation.

Well, what would you do, Mrs. Crowdjer ?" said Simeon Goodman. "Love is a somewhat peculiar plant. It thrives in any soil. I think you found it grow pretty well at church; and it has not fared much amiss with you at chapel. Love is like wheat, it will grow in all latitudes."

"Oh, Mr. Goodman, Mr. Goodman, I'm surprised at you, I should not have thought you could have defended such 'goings on.' Haven't you seen enough of the misery and wretchedness of early marriages? I wish 'poor Crowdjer' was here, I know he would support me;" and with this affectionate reference to "poor Crowdjer" the tears started to her eyes and she gave a long drawn sigh.

on.

All you can do is to direct its course. Torrents, lightning and love must move; if you will do anything at all you must provide channels and conductors, along the lines of which they may go.""

"Would it not," said Miss Glaskin, who was a shrewd woman of some fifty summers, greatly beloved and revered for her goodness and worth, and the spiritual adviser to scores of young damsels who felt as much reliance on her words as though they were infallible, "would it not be wise, now and then to direct the attention of the young people to the subject in a discreet and human way, neither treating it with lightness and frivolity as though it were a mere matter of pleasure and impulse and of no importance; nor speaking of it as though it were to be expected the thoughts of the young should never be turned to it."

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Passing by this piece of self-defence as though he had not heard it, Mr. Goodman chimed in, Quite so. Good, sensible counsel is what young Christians especially need, and that is what they do not always get. I have read 'Manuals' and guide books' for young Christians, that have explained church government, the office of a deacon, the doctrine of the Trinity, and the ordinance of the Lord's Supper, but have not contained a line of real human counsel about that which infinitely more concerns their happiness and usefulness and the welfare of the wide world than any clear ideas of church order, and perfect knowledge as to the office of a deacon. And even where any thing has been offered in the way of advice, it has been put in so cold and heartless a way, so lacking in sympathy, in appreciation of the real difficulty, that no young people would be likely to get any good from it."

"And I find that many fathers and mothers," answered Miss Glaskin, "never say a word on this matter to their grownup children until it is too late, and the affections are fixed, and 'understandings' are made; and then they speak in such complete forgetfulness of their own love experiences that they only create a wide and impassable gulf between themselves and their wayward offspring."

"Now Miss Glaskin, I should like to ask you, if you do not object, what sort of advice you find the best. I know you frequently have to deal with this question, for most of the young girls come to you.'

'Oh, I don't mind. In my simple way I always try to impress upon their minds, what I, being an old maid,' very well can do, that the main thing in life is not getting married. Some of them smiled last Sunday in class when I said that, but I continued, I don't say this, meaning that you are never to think about it, but because I want you to take care, and not thoughtlessly drift into courtship with any one who may chance to show you a passing attention. Don't take the first love that comes as though you must have that or die. No: it is good for some men and for some women to be alone. Many a noble and useful life has been lived without marriage. Besides that, I

always try to show them that a woman's lot is made for her by the love she accepts; that her happiness and worth, her character and usefulness, depend upon that one step, and therefore it is one of the most solemn and important ever taken, and ought never to be lightly entered upon. Much and careful thought is required. And then the third thing I show them is that in deciding whether to accept or reject a love, the chief thing is to fix the attention on character, habits, tastes, disposition and spirit; that real Christian worth is more full of promise than anything else, and that if it be absent nothing else will make amends for it."

"And don't you say anything about age," said Mrs. Crowdjer, in breathless haste, "That's the thing they ought to be talked to about first of all."

"Oh age! why as to that some young people are more fit to think about courtship and marriage at eighteen than others at fifty. You can't lay down any hard rule and make all young persons bend to it, irrespective of their training, their force of character, and their position in life. The great thing is to get them to see the serious and important character of the act, and to treat love with a spirit of profound reverence as one of the most sacred of all experiences."

"But see how much wretchedness people have been plunged into through early marriages."

"Yes, I have seen that; and I have also seen, in my long life, many late marriages that have been full of misery. Fitness in age is not all that is wanted. Some old people are very stupid."

"That they are," said old Simeon Goodman, with a laugh, "and to try and settle the question of a marriage by counting ages is as good a plan as measuring the wisdom of a senate by counting noses. You are, it seems to me, quite right, Miss Glaskin, in saying that the chief work of a counsellor is to open the eyes of the young to the character and consequences of courtship, to make them aware that their choice, though brief, is endless, and should therefore be wise, that it affects their spiritual life in its force and purity often where it may not much influence their temporal condition. I have seen many cases of young Christians who have lost all their interest in spiritual things, who have gone back to the beggarly elements of the world, and become backsliders' wholly through their unwise marriages. Billy Dawson,' as he is called, the famous Wesleyan preacher, said in his sermon on 'Jacob's Ladder,' I have seen many a lad get up

two or three rungs of the ladder; up the rung of repentance and of faith and of prayer, and then the lass has come and she's pulled him down again. I have seen many a lassie climb the ladder till the lad has come, and then she's never got any higher."

During the whole of this hour's chat, which was suddenly interrupted bythe unwelcome announcement that the public meeting was about to commence, Fred Williamson and Margaret Mostyn, who had been the occasion of Mrs. Crowdjer's first remark on love-making, were, while talking on other and much less interesting themes, silently debating in their own minds some of the very questions that had been so fully canvassed at the adjoining table. Not a word had passed between the young couple indicating any ground for Mrs. Crowdjer's suspicions. I will not say that certain glances and other symbols belonging to the mysterious language of the affections had not been exchanged; but this is certain that neither of them could fix to those symbols any interpretation which was perfectly free from doubt. Fred had passionately loved Margaret for more than three months; but then he had as passionately despaired of ever making her aware of it, and receiving any response to it. Was she not, in her chaste beauty, nobleness of character, pureness of spirit and self-forgetting beneficence infinitely beyond his reach? He a poor youth! He dare not encourage the thought. She never thinks of me; never can do except as some poor gutter-boy who has fallen into erring ways, and whom she in her large pity would hasten to befriend. He felt ashamed of himself for thinking it; and yet his hunger for her affection forced the thought amongst the dwellers of his mind, and somehow or other drew all the attention to itself as completely as though there was not another. not forget her. Margaret reminded him of his one great and hitherto incomparable love, of his mother, in her calm dignity, sweet tenderness, beautiful simplicity, and in her keenness of mind and judgment. Her face in its loveliness seemed as that of an angel and had a benignity in its repose, that carried more sweetness and grace than any smile. Since the death of his mother he had seen nothing bright or joyous on earth till he looked at her through love's eyes. Still his life and training were so far below hers that the return of his love was out of the question. But the question would not go out of him. Did he not owe everything to her, even his spiritual life? Had she not helped and inspired him?

He could