been under no other influence than that of earth, equally earthly with that of his apostles would his mind have been.

6

If disputes have their advantages, they have also their dangers. They sharpen the intellect and clear the mental vision; but, alas! they often disturb, and sometimes embitter, the heart. Some offence had probably been taken among the disputants respecting the first place in the new kingdom. Application was made to Jesus. How oft am I to forgive my brother-seven times? The great Teacher answered, Seventy times seven;' that is, without limit. And thereupon he delivered one of the most graphic and instructive of his parables, which, reader, you should peruse, commit to memory, and, with prayer to God for aid, study till you have imbibed its spirit (Matt. xviii. 21—35). How changed would the world be, how peaceful men's hearts and the face of society, were the gentle, patient, forgiving, loving spirit of the Saviour universal! Here each person, however humble, may do something (and in such a case the little is very great) for the furtherance of the gospel, the advancement of the Divine Will, and the augmentation of human good. A hard word suppressed, when about to be uttered; a taunt disregarded, instead of being repaid in kind; any evil overcome with good, is of value in the sight of God and in the midst of men, and no mean proof of the reality of our conversion from the side of sin to the cause of God and Christ (Matt. xviii. 1–35; Mark ix. 33-50; Luke ix. 46–50).

CHAPTER V.

JESUS, PROCEEDING TO THE FEAST OF TABERNACLES AT JERUSALEM, REFUSES TO PUNISH AN INHOSPITABLE VILLAGE -SENDS OUT SEVENTY PREACHERS OF THE WORD - INSTRUCTS A LAWYER DELIVERS THE PARABLE OF THE GOOD SAMARITAN- IS IN BETHANY- TEACHES DISCIPLES HOW TO PRAY.

October, A. D. 29.

Jesus was convinced that his appearance in Jerusalem would occasion so violent an outbreak of hatred against him on the part of its ecclesiastical authorities, that his death would speedily He therefore lingered in Galilee, in order to accomplish his mission. But the feast of Tabernacles was at hand (October, U. C. 782). This is one of the three great festivals at which all

ensue.

pious Jews appeared in the city of David. Availing themselves of this fact, those who are called 'his brethren '--but were probably the cousins of Jesus, and who did not yet believe in him— went so far as to tax Jesus with concealment, when they found he did not then intend to go to the feast. After a little while, however, Jesus saw fit to change his mind; and though he did not dare to show himself openly, he went to Jerusalem with perhaps less hazard than at first he had thought possible (John vii. 1—9), yet with the feeling that his end was nigh, and that boldness in bearing witness for God in Jerusalem was now an imperative duty (Luke ix. 51).

Full of courage, yet not disregardful of danger, Jesus resolved to take the shortest route, and pass into Judea through Samaria. In doing so, he sent forward messengers' to make ready for him.' The Samaritan village to which the disciples went churlishly refused the requested hospitality, when they found that it was needed by a party of Galileans going up to the festival at Jerusalem. Indignant at this treatment, and aware of their Master's power, the messengers begged him to punish the offenders by consuming them with fire from heaven. But he turned and rebuked them, saying, Ye know not what manner of spirit ye are of; for the Son of Man is not come to destroy men's lives, but to save them' (Luke ix. 51-56).

'Not to destroy, but to save.' This was the mission of Jesus. This is the mission of all his true followers. Yet how often have many who should have imitated Jesus, proved true successors of the apostles, and did what in them lay to bring down fire from heaven on those whom they judged foes of God and Christ; and when the merciful Father remained deaf to their guilty demands, kindled the fires of persecution and ill-will in order to defeat a troublesome opponent, or destroy a confessor under the name of a heretic! To save, and not to destroy.' How much blood and misery, how much bigotry, persecution, war, and bitterness, would have been prevented in Christendom by a faithful regard to this divine maxim! May the loving Father of our race, who was so well and so beautifully represented by Jesus his Son, put the essence of those words into our hearts!

One of the two who bore this request to Jesus was John, who wrote the Gospel, and who is generally characterised as the beloved disciple. Hence we see that it is an error to conceive of John as a man of gentle affections by nature. No small degree of vehemence must he have possessed. Late in life he did, indeed, become the emblem as well as the apostle of love. This was the result of the operation of the gospel in his soul: and thus we learn how great is its power when, under God's aid, it is received and cherished in an honest heart.' Let those who are impetuous or irascible take courage and make fresh efforts. What John effected, they may achieve.

As he proceeded, Jesus discouraged a person who was desirous of following him, saying, 'Foxes have holes, and birds of the air have nests, but the Son of Man hath not where to lay his head.' How beautiful that saying! The thoughts of Jesus seem as if they had dropped from a higher sphere; or, to speak without a figure, they indicate a greatness of mind incomparably superior to any around him, and which is very far from ever having been equalled. Another person whom he bade to follow him, but who pleaded as an excuse the duty of going to bury his father, Jesus tacitly reproved, saying, 'Let those who are (spiritually) dead, bury their dead brother; but go thou and preach the kingdom of God.' Another person entreated that, before he finally attached himself to the cause of Christ, he might be allowed to go and bid farewell to his relatives. He received for an answer, 'No man having put his hand to the plough and looking back, is fit for the kingdom of God' (Luke ix. 57-62). These cases will repay a careful study. Jesus knew the peculiarities of each, and adapted his words to them severally. Accordingly, he gave, retained, or dismissed men, as he knew to be best. In this variety there was no inconsistency, since he was in all cases actuated by the same spirit-a regard to the promotion of God's will in the establishment of his own church. The man who was eager to follow him was not welcomed, probably, because his character wanted stability; and he who wished to say farewell to his friends, was reproved, probably, for employing a pretence as a cover of his defection.

Jesus pursued his way towards the South. Whether he went straight through Samaria, or, deterred by inhospitality, passed along the eastern bank of the Jordan, we are not informed. On this journey, however, or about this time, he seems to have chosen and sent forth seventy disciples to aid the twelve apostles, already appointed, in spreading the gospel of the kingdom.' The fact, mentioned by only one evangelist (Luke x. 1-16), is but imperfectly set before us. Thus, the Scripture does not give the names of the persons chosen to this honourable and important office. The ecclesiastical historian Eusebius, and Epiphanius, however, reckon among the seventy these persons, namely,-1, Matthias, who was chosen to fill in the apostolic band the place forfeited by the traitor Judas (Acts i. 23); 2, Joseph Ba'rsabas, who had the surname of Justus; 3, Adäi, or Thadäi, a brother of Thomas, who is said to have healed and converted A'bgarus, king of Ede'ssa: also these, companions of the Apostle Paul, 4, So'sthenes; 5, Mark; 6, Luke; 7, Barnabas; the seven first deacons, that is to say, 8, Stephen; 9, Philip; 10, Pro'chorus; 11, Nica'nor; 12, Timon; 13, Pa'rmenas; 14, Ni'colas (Acts vi. 5); further, 15, Androni'cus, and 16, Ju'nius, two relatives of Paul; 17, Judas Ba'rsabas; 18, Silas; 19, Anani'as, who baptised Paul; and many others. If we can rely on these names being

substantially correct, they set before us a goodly company of preachers of the word, who had a personal acquaintance with Jesus; and we see how many persons, expressly chosen for the work by the Saviour, afterwards took part in the organisation of his church and the diffusion of the gospel. And though some or even all these names should rest on insufficient authority, still the fact remains that seventy witnesses were sent out from the presence of Jesus to declare what they had seen and heard to the world. Uniting these seventy with the twelve apostles, and saying nothing of the thousands of spectators of what Jesus said, did, and suffered, who received no official appointment, we find a body of testimony to the great facts on which the gospel is built, which is, we believe, without a parallel in history, and may well satisfy us that the gospel rests on broad and solid foundations.

In fixing on the numbers twelve and seventy, Jesus may, as an Israelite, have naturally been influenced by the number of the tribes of Israel, of which there were twelve, and of the seventy elders chosen by Moses as fellow-workers with him in the wilderness (Numb. xi. 16), as well as by the number of the Jewish high-council, or Synedrium, which had seventy members. These seventy Jesus, now prepared for every risk needful for accomplishing his work, openly sent in pairs before him into the places which he meant to visit, that they might prepare men's minds for his reception.

The instructions which Jesus gave the seventy are important, and contain particulars characteristic of him and of his times. Endowing them with power over disease, and warning them of the perils they would have to encounter, the great Master bade them go forth as men intent only on their great errand,-disregarding all the delay which would arise from care about their due equipment and personal comfort, and especially avoiding the long and time-wasting salutations customary to this day among Orientals when they meet on a journey. In entering a house to offer the glad tidings, they were to do so in the spirit and with the greetings of peace. If the master gave a friendly word in return, they might make his house their home for the moment, eating and drinking such things as they gave,—'for the labourer is worthy of his hire.' But they were to avoid the delay and the feasting which would ensue by going round from house to house. When received, they were to heal the sick, and so prepare the way for administering the medicine for diseased minds which they had to dispense. If, however, they met with a repulse, they, as a sign that they sought not theirs, but them, were to shake off from their sandals even the dust of the city, so as not to carry away any thing pertaining to it. Their message, however, could not be lightly rejected. Sodom and Gomorrah had been of old awfully punished by an earthquake for their

wickedness. Still heavier penalties would fall on Chora'zin, Bethsa'ida, Capernaum, and all places deliberately refusing God's offer of mercy made by them and their Lord.

The verse (Luke x. 17) that recounts the return of the seventy follows that which concludes the narrative of their mission. This fact may serve to show us that even Luke, who is held to have intentionally paid some regard to chronology, did not purpose writing a strictly chronological series of events. Some time must have elapsed between the giving of the commission on the part of Christ, and the rendering in of their account on the part of the seventy. How brief, too, is that account! Eleven words comprise all that seventy persons had to report of the most important of tasks! Clearly, the writer intended to give nothing more than the substance of the matter. In this he was wise. The Gospels in their actual brevity and point are far more impressive, and far more extensively read, and far better retained and known, than if they held a detailed account of what was said and done by each and all of the great actors who appear therein. As it is, Jesus retains his proper position in the picture, standing there as he does in full proportions and unqualified prominence; but had the canvas been crowded with characters, they, in their combined effect, would have caused the Master to recede and sink on the eye.

The mission of the seventy was not terminated. Rejoicing in the prospect which their report afforded of the speedy fall of the kingdom of darkness, the Saviour gave them new powers and again sent them forth, not, however, without a caution lest they should think more of their supernatural endowments than their own personal salvation.

The report of the seventy afforded deep gratification to Jesus. True, the great rejected the counsel of God, but the mind of the people was prepared. Jesus saw reason to be confident in the final and complete success of his high undertaking. Happy was it for those who were around him, for they saw what kings and prophets had in vain desired to see (Luke x. 17—24). This was a bright hour in the brief public history of the Saviour. Recurrence to it gave him comfort and support when the world shortly after darkened around him.

As before, however, so now, Jesus was subject to the ensnaring questions of men learned in the law' (lawyers) of Moses. One of these came to Jesus and asked, 'Master, what shall I do to inherit eternal life?' If, as is not unlikely, he expected the new Teacher, who was constantly discoursing of life as a result of faith in him (John vi.), to give utterance to something which might be construed into a breach of the Mosaic law, he was utterly disappointed; for our Lord referred him to that law itself for his answer. Having led the inquirer to recite the substance of the old dispensation, which consisted in the love of God and