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supply an argument in favour of the Jewish and Christian Revelations which is absolutely unaswerable, and which was formerly in a great measure overlooked. The subject, however, is not exhausted; and I beg to call the attention of your readers to an instance of this kind, which I do not recollect to have seen noticed by any of our learned apologists for the Bible. It relates to the characters of Mary and Martha, as developed in the Gospels of St. Luke and St. John.

The former of these Evangelists states, that in the course of our Lord's journeyings, "he entered into a certain village: and a certain woman named Martha received him into her house. And she had a sister called Mary, which also sat at Jesus' feet, and heard his word. But Martha was cumbered about much serving, and came to him, and said, Lord, dost thou not care that my sister hath left me to serve alone? bid her therefore that she help me. And Jesus answered and said unto her, Martha, Martha, thou art careful and troubled about many things: but one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her." (Luke x. 38-42.)

It is not my design at present to inquire into the exact import of every term used in this passage, but to direct attention to the view which it gives of the peculiar character of the two excellent sisters who are here mentioned. Martha appears to have been the elder; for" she received" Jesus "into her house;" and she manifested a generous hospitality in her anxiety to provide an entertainment worthy of so distinguished a guest, and of his devoted disciples, who generally accompanied him in his travels, and shared in his toils and hardships. At that time she was so fully occupied with secular cares and duties as to be entirely inattentive to the instructions of her Saviour. Mary, on the other hand, placed herself at the feet of Jesus, in the attitude of a learner, and listened with deep and silent attention to the gracious words that fell from his lips; eager to under

stand his doctrine, to treasure it up in her mind, and to derive from it all the spiritual good which it reveals, and is intended to convey. So perfectly was she absorbed in this holy exercise, and interested in the discourse of Christ, as to be apparently unconscious of what was going on around her. For this she was warmly censured by her sister, and commended by her Lord. After a survey of the whole subject, the impression left upon the mind is, that the sisters were both women of sincere piety, believers in Jesus, and cordially attached to him, and to his cause and disciples; but that they differed considerably in their mental character and constitution. Martha was generous, prompt in speech and action, attentive to her household affairs, and somewhat irritable in her temper. On the occasion described by St Luke she lost that command over her own spirit which is equally necessary in order to the most efficient discharge both of secular and religious duties. Her mind was drawn out various ways at the same time, so that she was scarcely able to determine which object should next engage her attention; and she resembled a person in a crowd, who is borne along in various directions by a pressure which he cannot effectually resist. On the other hand, Mary was thoughtful, silent, meditative, retiring in her habits, and susceptible of deep feeling. The words of Jesus fell upon her tender spirit like dew upon the opening flower; and when reproved by her sister, she uttered not a word, but left her case in the hands of the Lord, ready to abide by his decision, let it be what it might.

The facts described by St. Luke are not related by the Evangelist John; but he brings these pious sisters before his readers on two distinct and separate occasions, and from his narrative we derive precisely the same view of the character of each. From him we learn that the "certain village" where they dwelt was Bethany, about two miles distant from Jerusalem; and that they had a brother named La

zarus resident with them, a man of a kindred spirit, a "friend" to the Lord Jesus and to his disciples. During the Lord's absence, in a distant part of the country, Lazarus was sick unto death; and the sisters sent to Jesus, requesting him immediately to come and heal their afflicted brother. After he had received the message "he abode two days still in the same place where he was," apparently inattentive to the sufferings of the family, but in reality intending Lazarus to die, that he might have an opportunity of raising him from the dead, in the presence of many witnesses, thus demonstrating his Messiahship, and presenting to the spectators, and to mankind at large, an additional motive to believe in him. Lazarus died; and four days after his interment, Jesus arrived at Bethany, "many of the Jews" having come to the house of "Martha and Mary, to comfort them concerning their brother." When the intelligence of Jesus's arrival at Bethany was communicated to the sorrowing family, "Martha," with her characteristic promptitude, of her own accord, "went and met him; but Mary,' overcome by her feelings, and almost stupified with grief, "sat still in the house," apparently inattentive to every subject, but the loss which she had sustained; and she was only roused to leave the company, and go forth to meet the Lord, when her sister returned with a special message from him, saying, "The Master is come, and calleth for thee." When she had left the house, the company, knowing the intensity of her sorrow, said, "She goeth unto the grave, to weep there;" a remark which they do not appear to have made in regard to Martha, when she retired from the company.

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When Martha approached the Saviour, she said, "Lord, if thou hadst been here, my brother had not died;" and then went on to express her faith in him, and to intimate a hope that he might be speedily raised to life again by the power of God. "But I know, that even now, whatsoever thou wilt ask

of God, God will give it thee." It would appear from these words, either that Martha had not then adequate views respecting the Godhead of Christ, or that she did not at this moment advert to it. Our Lord, therefore, in effect, instantly asserted his essential oneness with the Father, saying, "I am the resurrection and the life;" meaning that the life of all creatures is derived and perpetuated from him, and that the dead are raised by his almighty power. He added, "He that believeth in me, though he were dead, yet shall he live and whosoever liveth and believeth in me shall never die. Believest thou this? She saith unto him," perhaps not comprehending the full import of his deep and weighty words, "Yea, Lord: I believe that thou art the Christ, the Son of God, which should come into the world;" and that, therefore, everything thou sayest must be true.

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Mary's introduction to Jesus was very different from that of her sister. Martha, though greatly affected, as was natural, appears to have stood and conversed with the Lord; but 'when Mary came where Jesus was, and saw him, she fell down at his feet, saying unto him, Lord, if thou hadst been here, my brother had not died." The strong emotions of her mind, which she could not repress, it seems, rendered her unable to utter another word. "When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned in the spirit, and was troubled." Her sorrows affected the whole company to tears; and Jesus, who had argued with Martha, groaned and wept with Mary. The tender infection of her grief was communicated to all present.

The grave of Lazarus was a cave, and a stone lay upon its mouth; and on coming to the place, Jesus directed the stone to be removed. When this command was given, Mary was silent, waiting the result; but Martha, equally ready to speak and to act, interposed to prevent the exposure of the sacred, but now dishonoured, remains of her departed brother. This interference with the

authority of the Saviour, so unbecoming, extorted from him the gentle reproof, "Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God?" (John xi. 1-40.)

All the incidents, then, contained in this part of St. John's narrative, convey precisely the same view of the character of these excellent women as that of St. Luke. And this remark will apply to the further account which St. John gives of the parties in question.

At a subsequent period of our Lord's history he came again to Bethany, where a supper was provided for him; not, however, under the hospitable roof of the pious sisters and their brother, but "in the house of Simon the leper." (Mark xiv. 3.) These friends of Jesus were present, doubtless by invitation; and the conduct of each of the sisters was highly characteristic. Though a guest, "Martha served;" for she could not bear to be unemployed, and seems to have delighted, above all things, to wait upon her Lord. While he was reclining at the table, after the manner of the Jews, his feet drawn up behind him, "then took Mary," with a feeling too deep for words to express, "a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odour of the ointment." This act, which appears to have been performed in perfect silence, but with a full heart, was severely condemned by Judas, the thief,-for bad men are always the most censorious; but the Lord, who knew the grateful love of his handmaiden, justified her before the company; and declared that wherever his Gospel should be preached, throughout the whole world, "this also that she had done should he spoken of for a memorial of her." (John xii. 1–8; Mark xiv. 9.)

Here, then, we have two distinct and independent narratives; and that of St. John, which was last written, is one of the most simple and artless compositions ever penned.

To describe the ministry and actions of Christ, was the leading object which the writers had in view. In the accomplishment of their design they introduce two sisters with whom the Lord was brought into intercourse. They do not relate the same incidents; but they ascribe to the same persons, under circumstances widely dissimilar, a series of actions and speeches, all of which agree with each other in the most striking manner, and establish in both cases a complete identity of character. When St. John wrote his more copious notices concerning Martha and Mary, he could not intend to give an illustration of the character of these holy women, as it had been concisely depicted by St. Luke; the perfect simplicity of his manner proves this to be impossible; and the exact coincidence between these two Evangelists could not be the effect of chance. We are therefore brought to the conclusion, that these narratives are pure and unmixed truth. The truth which they contain is so pure, as not only to have emanated from honest minds, which were duly informed by means of patient research; but from minds guided and directed by the Holy Spirit, the Spirit of truth and wisdom; according to the promise of our Saviour: "But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you." (John xiv. 26.) The remarks which are here made upon a part of the Gospels of St. Luke and St. John, are equally applicable to the whole of the sacred books; for "all Scripture is given by inspiration of God." For a volume of inspired truth, containing all necessary information concerning the spiritual and eternal interests of mankind, O what returns of gratitude and praise shall be rendered to the Lord! How awful is the responsibility which the possession of that holy book involves!

That every person is naturally possessed of a distinct and peculiar character, is a fact of great practical

importance. Human ingenuity is soon exhausted, and the finest specimens of art differ little from each other; but the works of God are distinguished by an endless variety. Through the whole range of the animal and vegetable kingdoms we never meet with two objects that are precisely alike. The countenances of mankind are all various; and the great Creator has impressed an equal variety upon their minds. Every intelligent teacher of youth is aware of this; and knows that he can make little progress in tuition till he has learned the temper and capacity of each pupil under his care. People are individually drawn by a peculiarity of disposition to some particular course of action, and thus the interests of society are secured; literature, science, art, commerce, manufactures, are all cultivated, to the general advantage of the world. Religion sanctifies, restrains, and directs the peculiar dispositions and inclinations of mankind, but does not take them away, except those which are directly sinful. Martha's activity, after she was brought under the influence of divine truth and grace, was directed to holy purposes; and the sensitive and retiring mind of Mary, when filled with heavenly love, still felt acutely the pangs of bereavement, and still affected silence and meditation, in preference to the noise and hurry of public life; though she was willing to make any sacrifice in honour of her Saviour. Christian Pastors, and indeed all who are entrusted with the care of souls, will do well to study the varieties of the human character, that they may meet the case of every one with due sympathy and appropriate counsel; and Christians, in all their intercourse with each other, should remember that every mind is not alike constituted. An austere look, a unkind harsh tone of voice, an word, which would never be regarded by persons of firm and hardy

temperament, will inflict in a tender mind a wound productive of exquisite pain, and which will not be speedily healed. In two instances Jesus reproved Martha, though with great gentleness; but to Mary his language was ever that of unmixed kindness; for he would "not break the bruised reed," nor expose the shorn lamb to the piercing blast. It is the calling of those who bear his name, to be the "helpers of each other's joy ;" and in order to this, they must "learn of him who was meek and lowly in heart." A want of courteousness is the sin of many professors of religion, who often grieve such as they ought to soothe and encourage.

It is stated by St. John that "Jesus loved Martha, and her sister, and Lazarus;" but it is evident that Mary was his favourite character. Perhaps a delicate state of health might render her incapable of her sister's activity; but hers was eminently the religion of holy love, which is indeed the medicine of life, the pearl of great price, the one thing needful. It is this that renders us like the God we worship, and fits us for his kingdom and presence. This is the religion of the angels, and of the spirits of just men made perfect; and to excel in this is the great business of the Christian life. Property, knowledge, ease, every thing, should be subordinated to this.

"God only knows the love of God:
O that it now were shed abroad
In this poor stony heart!
For love I sigh, for love I pine:
This only portion, Lord, be mine,
Be mine this better part!
"O that I could for ever sit
With Mary at the Master's feet!
Be this my happy choice:
My only care, delight, and bliss,
My joy, my heaven on earth be this,
To hear the Bridegroom's voice!"
DIDYMUS.

RABBINICAL EXEMPLIFICATION OF PATIENCE.

EVERY man should strive to become as patient and forbearing as Hillel, to whom the following fact

occurred :-Two men, discoursing on the variety of human dispositions, and the probable extent of forbear

ance, had a dispute respecting Hillel. The one maintained that it was impossible to irritate or provoke him sufficiently to make him lose his temper; the other, on the contrary, asserted, that not only was it possible, but that he himself would undertake so to work upon Hillel's patience as to force him into ill temper. The result of their dispute was a wager of four hundred gold pieces, which each of them staked; and the challenger prepared himself to obtain an immediate decision. It was the eve of the Sabbath; Hillel was in the act of performing his ablutions, when a man knocked at his gate, and in breathless haste inquired, "Is Hillel within? I must see him immediately." Hillel arose, prepared to receive his visiter, wrapped himself in his mantle, and went forth to meet him. "What is thy wish, my son?" was his greeting. The other replied, "I have a question to put to thee." "Do so, my son," said Hillel. "Why have the Babylonians round heads?" said the inquirer. "Indeed, my son," replied Hillel, " thy question is one of great importance. The reply thereto is, Because their midwives are not skilful." The man expressed thankfulness, and departed, and Hillel returned to his former task. But scarcely had he commenced his immersions ere another knock was heard at his gate, followed by the exclamation," Is Hillel within? Is Hillel within?" Again Hillel hastened to prepare himself, wrapped his mantle around him, and came forth. "What is thy wish, my son?" inquired he. "I fain would ask thee a question," replied the other. "Do so, and I will answer thee," said Hillel. "Then tell me, pray, why have the Thermudians round eyes?" Really, my son," replied Hillel, "this question is most important. The answer is, Because they live among the sands, and would be more exposed to pain

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and suffering from grains of sand blown into their eyes if the shape were oval, than they are at present as the shape is round." Again the man thanked him, and withdrew, and Hillel returned to his chamber, to resume the occupation in which he had been twice interrupted. Some little time elapsed, and Hillel had just become settled in his bath, when once more a knock resounded at his gate, and "Is Hillel within?" was demanded with greater urgency than before. Once more Hillel, enveloped in his mantle, went forth to meet the clamorous intruder. "What is thy wish, my son?" he again inquired with friendly voice." If thou wilt permit me, I would request thy answer to a question," said the stranger. "Thou shalt have it, my son," replied Hillel. "Why then, tell me, I pray thee, have the Africans broad feet?" "This is an important question, my son," said Hillel. “The answer is, Because they live amongst bogs and quagmires; and the broader their feet are, the less risk they run of sinking in those bogs." "I have several other questions to which I would solicit thy replies," said the man, "but I fear thou wilt be angry at my intruding on thy time." "Not in the least," replied Hillel, adjusting his mantle, and seating himself: "whatsoever thou hast to ask I will hear and endeavour to answer." The stranger began: "Art thou Hillel, that is styled the Prince of Israel" "Yes," was the reply. "If thou art he," continued the man, "then I wish the like of thee may never again be found in Israel!" "Why so, my son?" said Hillel. "Because through thee I lose four hundred gold pieces," replied the man. "Thou must in future he more prudent," answered the sage. "Hillel is well worthy that such a sum should be lost on him; but not for twice as much would he lose his temper."-Hebrew Review.

THE OBSERVANCE OF THE SABBATH. To the Editor of the Wesleyan-Methodist Magazine.

It is some time since the Christian public has heard mention made of

any measure, as intended to be proposed for the adoption of the Legis

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