their thoughts. They should not be ashamed to let men see that they have no time either to rejoice or to sorrow like others who have no hope. (1 Thess. iv. 13.) Their Master's work waits for them, and their Master's work must have the chief place in their hearts. They are God's priests in the world, and, like the priests of old, their mourning must be kept carefully within bounds. (Lev. xxi. 1.) "Weeping," says an old divine, "must not hinder working," and mourning must not be allowed to run into excess.

The third of our Lord's sayings in this passage was addressed to one who volunteered to follow Him, but marred the grace of his offer by interposing a request. "Lord," he said, "I will follow thee; but let me first go bid them farewell which are at home at my house."-The answer he received shows plainly that the man's heart was not yet thoroughly engaged in Christ's service, and that he was therefore unfit to be a disciple. "Jesus said unto him, No man having put his hand to the plough, and looking back, is fit for the kingdom of God."

We learn from this saying that it is impossible to serve Christ with a divided heart. If we are looking back to any thing in this world we are not fit to be disciples. Those who look back, like Lot's wife, want to go back. Jesus will not share His throne with any one,-no, not with our dearest relatives. He must have all our heart, or none. No doubt we are to honour father and mother, and love all around us. But when love to Christ and love to relatives come in collision, Christ must have the preference. We must be ready, like Abraham, if needs be, to come out from kindred and father's house for Christ's sake. We must be prepared in case of necessity,

like Moses, to turn our backs even on those who have brought us up, if God calls us, and the path is plain. Such decided conduct may entail sore trials on our affections. It may wring our hearts to go contrary to the opinions of those we love.-But such conduct may sometimes be positively necessary to our salvation, and without it, when it becomes necessary, we are unfit for the kingdom of God. The good soldier will not allow his heart to be entangled too much with his home. If he daily gives way to unmanly repinings about those he has left behind him, he will never be fit for a campaign. His present duties -the watching, the marching, the fighting,-must have the principal place in his thoughts. So must it be with all who would serve Christ. They must beware of softness spoiling their characters as Christians. They must endure hardness, as good soldiers of Jesus Christ. (2 Tim. ii. 3.)

Let us leave the whole passage with many searchings of heart. The times are undoubtedly much changed since our Lord spoke these words. Not many are called to make such real sacrifices for Christ's sake as when Christ was upon earth. But the heart of man never changes. The difficulties of salvation are still very great. The atmosphere of the world is still very unfavourable to spiritual religion. There is still need for thorough, unflinching, whole-hearted decision, if we would reach heaven. Let us aim at nothing less than this decision. Let us be willing to do anything, and suffer anything, and give up everything for Christ's sake. It may cost us something for a few years, but great will be the reward in eternity.

NOTES. LUKE IX. 57-62.

57.—[A certain man said.] St. Matthew tells us that this man was a scribe. This offer appears to have been made at an early period of our Lord's earthly ministry. (Matt. viii. 19.) St. Luke mentions it in this place, because it is his habit to relate events in groups, and not in strict chronological order. See Luke i. 3, and the note thereon.

58.-[Foxes have holes, &c.] This expression throws strong light on the poverty and lowliness in which our Lord was pleased to pass the time of His ministry.

Let our Lord's reply to this man's offer be carefully noted. Both here and elsewhere we find Him putting forward prominently the cross which must be borne, if the man becomes a Christian. The conduct of those ministers and Christians who keep back the trials of Christianity from inquirers, and suppress the cross in order to swell the ranks of their own sect, or party, or congregation, is very unlike the conduct of Christ. To obtain adherents to our ranks by incorrect and partial statements, is a procedure to which no Christian should ever condescend. Better a small congregation honestly obtained, than a large one gathered by false representations.

59.-First to go and bury my father.] There is probably more implied in this expression than at first sight appears. It means something more than merely attending the funeral of a deceased parent.

Theophylact and Pellican think that it means, "to take care of a father until he is dead," and that it implies a wish to attend upon an aged father during all the infirmities of his latter days, until he was released by death.

Heinsius thinks that there is a reference to the many tedious and superstitious practices of the Jews in connexion with deaths and funerals, such as a seven days' lamentation before the burial of a father, and a year's special mourning after his funeral.

There is some probability in both these opinions.

60.—[Let the dead bury their dead.] The first word, “dead,” in this expression, means the "spiritually dead," the second the "naturally dead." The meaning evidently is, that funerals may be safely left to those who, being without spiritual life themselves, attach importance to all ceremonies and customs belonging to this life, and are sure to attend to them.

[Go thou and preach.] It is not unlikely that this command to go and preach was delivered just before our Lord selected the seventy preachers mentioned in the next chapter. If this man had been ready he might have been one of the seventy.

61.-[Bid... farewell.] The Greek word so translated is peculiar. In Mark vi. 40, it is rendered "sent away;" in Luke xiv. 33, it is "forsaketh;" but in Acts xviii. 18, 21, and 2 Cor. ii. 13, it is "taking leave," and "bidding farewell."

Heinsius thinks that it should be translated, "suffer me first to go and give my commands" to them at home, as if the man was about to die, or take a long journey.

It is probable, that, like the expression, "bury my father," more is implied than appears. Had the desire to bid farewell been like the simple wish of Elisha, "to kiss his father and mother," when Elijah called him, our Lord would hardly have said what He did. (1 Kings xix. 20.) It is evident at any rate that our Lord saw the man's heart was more at his home than at his work.

62.-[Fit for the kingdom.] In this proverb the Greek word rendered, "fit," is remarkable, and only used here and Luke xiv. 35, and Heb. vi. 7. It means literally, “well-placed,” or “welldisposed." It implies that a man wanting to go home to take leave of his friends is not rightly disposed for Gospel work, any more than a man looking behind him is rightly placed for ploughing.

Let it be noted in the whole passage, that both in the second and third cases the grand fault manifestly was the desire to do something "first," (59, 61 verses) before doing Christ's work.

LUKE X. 1–7.

1 After these things the Lord appointed other seventy also, and sent them two and two before his face into every city and place, whither he himself would come.

2 Therefore said he unto them, The harvest truly is great, but the labourers are few pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest.

3 Go your ways: behold, I send you forth as lambs among wolves.

4 Carry neither purse, nor scrip,

nor shoes and salute no man by the way.

5 And into whatsoever house ye enter, first say, Peace be to this house. 6 And if the Son of peace be there, your peace shall rest upon it: if not, it shall turn to you again.

7 And in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house.

THE verses before us relate a circumstance which is not recorded by any Gospel writer except St. Luke. That circumstance is our Lord's appointment of seventy disciples to go before His face, in addition to the twelve

apostles. We do not know the names of any of these disciples. Their subsequent history has not been revealed to us. But the instructions with which they are sent forth are deeply interesting, and deserve the close attention of all ministers and teachers of the Gospel.

The first point in our Lord's charge to the seventy disciples is the importance of prayer and intercession. This is the leading thought with which our Lord opens His address. Before He tells His ambassadors what to do, He first bids them to pray. "Pray ye the Lord of the harvest that he would send forth labourers into his harvest."

Prayer is one of the best and most powerful means of helping forward the cause of Christ in the world. It is a means within the reach of all who have the Spirit of adoption. Not all believers have money to give to missions. Very few have great intellectual gifts, or extensive influence among men. But all believers can pray for the success of the Gospel,-and they ought to pray for it daily. Many and marvellous are the answers to prayer which are recorded for our learning in the Bible. "The effectual fervent prayer of a righteous man availeth much." (James v. 16.)

Prayer is one of the principal weapons which the minister of the Gospel ought to use. To be a true successor of the apostles, he must give himself to prayer as well as to the ministry of the word. (Acts vi. 4.) He must not only use the sword of the Spirit, but pray always, with all prayer and supplication. (Eph. vi. 17, 18.) This is the way to win a blessing on his own ministry. This, above all, is the way to procure helpers to carry on Christ's work. Col