ers himself for unfortunate creatures, from whom he had nothing to expect, and to whom he owed nothing but chastisement. He concludes, therefore, by these words: "Therefore doth the Father love me, because I lay down my life that I may take it again. No man taketh it away from me; but I lay it down of myself. I have power to lay it down, and I have power to take it up again. This commandment have I received of my Father.

"A dissension arose again among the Jews for these words. Many of them said: He hath a devil, and is mad: why hear ye him? Others said: These are not the words of one who hath a devil. Can a devil open the eyes of the blind?"

END OF PART I.

PART II.
RT II.

FROM THE MISSION OF THE SEVENTY-TWO DISCIPLES UNTIL THE ASCENSION OF OUR LORD JESUS CHRIST.

CHAPTER XXXIX.

THEIR RE

ELECTION, MISSION, AND INSTRUCTION OF THE SEVENTY-TWO DISCIPLES.
TURN.-NAMES WRITTEN IN HEAVEN.-HAPPY THE EYES THAT HAVE SEEN JESUS

CHRIST!—HIS YOKE IS SWEET, AND HIS BURDEN IS LIGHT.-LOVE OF GOD AND OF

OUR NEIGHBOR.-THE GOOD SAMARITAN.-MARTHA AND MARY.

It is commonly thought that Jesus then departed from Jerusalem to return into Galilee. Before his departure, or after his arrival— for we find nothing decisive on the subject, nor whether the new mission which he set on foot at that time was for Judea or for Galilee-however the matter may be, it is written that (a)“ after these things the Lord appointed also other seventy-two, and he sent them two and two before his face into every city and place whither he was to come (1); and he said to them," as he said to the other apostles when he sent them to exercise the same ministry: "The harvest indeed is great, but the laborers are few. Pray ye, therefore, the Lord of the harvest, that he send laborers into the harvest. Go [he further added]; behold I send you as lambs among the wolves. Carry neither purse, nor scrip, nor shoes, and salute no man by the way (2). Into whatsoever house you enter, first say: Peace be to

(a) St. Luke, x. 1–12.

(1) He intended shortly to follow them in person. At present, also, he follows them, but by his grace. For in the ordinary conduct of God, preaching, as Saint Gregory says, goes in advance, and the Lord comes to dwell in our souls after the hallowed word hath prepared the way. Thus all preachers may be called the precursors of Jesus Christ.

(2) This discourse of the Saviour is merely the repetition of the first part of that which he made to the apostles, page 180, and seq., chapter xxiii., Part I., to which we refer for the illustrations. However, there is some slight difference. These words, for instance: Salute no man by the way, are only found in this passage. They merely interdict those civilities which might cause considerable delay; but not a passing salute, with

this house; and if the son of peace be there, your peace shall rest upon him; but if not, it shall return to you. In the same house remain, eating and drinking such things as they have: for the laborer is worthy of his hire. Remove not from house to house; and into what city soever you enter, and they receive you, eat such things as are set before you (3). Heal the sick that are therein, and say to them: The kingdom of God is come nigh unto you. But into whatsoever city you enter, and they receive you not, going forth into the streets thereof, say: Even the very dust of your city (4) that cleav eth to us, we wipe off against you. Yet know this [you must yet say when quitting them], know that the kingdom of God is at hand. say to you, it shall be more tolerable at that day for Sodom than for that city.

I

(a) "Then began he to upbraid the cities wherein were done the most of his miracles, for that they had not done penance. Woe to

out stopping; as if we were to

(a) St. Matthew, xi. 20-23.

say: If you meet any of your acquaintance, do not tarry

to pay long compliments to him. (3) One of our brilliant writers, whom religion shall never reckon amongst its panegyrists, has asserted that Christianity is replete with good sense. His assertion was correct, had he not given it as a great discovery of his own. Applying the assertion to the passage before us, nothing could be more rational than this order issued to the disciples: Eat such things as are set before you. If the repast be good, partake of it with thanksgiving if it be not good, with resignation. Bad example would be the result of an apostle appearing too fastidious about his food. But supposing he restricts himself within the limits of sobriety, he would display too great scrupulosity, were he to decline the viands which are served up to him, on the ground of their being too delicate. The apostleship is like warfare, wherein an individual sometimes fares highly-at other times is reduced to the most frugal fare. We must know how, like Saint Paul, to avail ourselves of abundance when it is offered to us, and to endure want when it becomes necessary. One day repairs the other, and enables us to retain the strength which is necessary in order to endure the painful toils of the ministry. There is also this additional reason—that were we to abstain from touching the viands laid before us, we would grieve the charitable hosts, who deem it a religious duty to treat in their very best style those who exhaust themselves preaching the Gospel. I question whether this alone was not a sufficient reason to prevent Jesus from fasting at the table of Martha and Mary.

(4) Elsewhere, Part I., page 181, note 3, this dust is shaken off the feet in testimony against the inhabitants. Here the act is a sign of detestation. By shaking off the dust, the disciples declare that they wish to carry off nothing from that accursed city, lest the malediction which it hath drawn upon itself should remain in the very dust which they might carry off with them, and pursue them even beyond the accursed boundaries.

thee, Corazin! Woe to thee, Bethsaida! for, if in Tyre and Sidon (5) had been wrought the miracles that have been wrought in you, they had long ago done penance in sackcloth and ashes. But I say unto you, it shall be more tolerable for Tyre and Sidon in the day of judg ment than for you. (a) And thou, Capharnaum, shalt thou be exalted up to heaven? Thou shalt go down even unto hell. For if in Sodom had been wrought the miracles that have been wrought in thee, perhaps it had remained unto this day." The reason for this difference of treatment is found in the following words which the Saviour addressed to his disciples: (b)" He [saith he to them] that heareth you heareth me; and he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me❞—words which teach us that to despise God in the person of his ambassadors is the greatest of all crimes, since it is that which of all shall be the most rigorously punished.

name.

(c)" Now, the seventy-two returned with joy [at the success of their mission]. Lord [they say], the devils also are subject to us in thy Jesus said to them: I saw Satan like lightning falling from heaven." Interpreters are not agreed as to the meaning of this mysterious expression. Can it mean that when the disciples cast out the demons by virtue of the name of Jesus, the Saviour saw the chief of the infernal legions falling from the upper region of the air, whence

(a) St. Luke, x. 15; St. Matthew, xi. 23.

(b) St. Luke, x. 16.
(c) St. Luke, x. 17-24.

(5) Wherefore hath not Jesus Christ conferred upon those who would have profited by them those abundant graces which he lavished upon those who have abused them? This is one of those judgments of God, the depth of which we must adore without endeavoring to penetrate. This much, however, we are bound to believe: 1st. That the inhabitants of Tyre and of Sidon were not predestined, since God had not conferred upon them the graces which would have certainly saved them. 2d. Although they had not received those graces, the effect of which is certain, yet they shall be justly condemned, inasmuch as they have received the succors which were necessary and sufficient, in order to enable them to abstain from those crimes which shall justly be the cause of their condemnation. 3d. Those who have received superabundant grace shall be judged with more rigor than those who have merely received enough; the hell of the Christian shall, therefore, be more rigorous than that of the idolater; and, generally speaking, the difference shall depend less upon the crimes committed, than upon the graces which have been spurned or rejected; inasmuch as greater crimes, such as were those of Sodom, with lesser graces, incur less severe punishment than lesser crimes with greater graces.