sinners." This gave great offense.[7] In
these ill-reputed houses there was a risk of meeting bad society. We
shall often see him thus, caring little to shock the prejudices of
well-disposed persons, seeking to elevate the classes humiliated by
the orthodox, and thus exposing himself to the liveliest reproaches of
the zealots.

[Footnote 1: Matt. ix. 9, x. 3; Mark ii. 14, iii. 18; Luke v. 27, vi.
15; _Acts_ i. 13. Gospel of the Ebionites, in Epiph., _Adv. Haer._,
xxx. 13. We must suppose, however strange it may seem, that these two
names were borne by the same personage. The narrative, Matt. ix. 9,
conceived in accordance with the ordinary model of legends, describing
the call to apostleship, is, it is true, somewhat vague, and has
certainly not been written by the apostle in question. But we must
remember that, in the existing Gospel of Matthew, the only part which
is by the apostle consists of the Discourses of Jesus. See Papias, in
Eusebius, _Hist. Eccl._, III. 39.]

[Footnote 2: Cicero, _De Provinc. Consular._, 5; _Pro Plancio_, 9;
Tac., _Ann._, IV. 6; Pliny, _Hist. Nat._, XII. 32; Appian, _Bell.
Civ._, II. 13.]

[Footnote 3: It remained celebrated, up to the time of the Crusades,
under the name of _Via Maris_. Cf. Isaiah ix. 1; Matt. iv. 13-15;
Tobit, i. 1. I think that the road cut in the rock near Ain-et-Tin
formed part of it, and that the route was directed from thence toward
the _Bridge of the Daughters of Jacob_, just as it is now. A part of
the road from Ain-et-Tin to this bridge is of ancient construction.]

[Footnote 4: Matt. ix. 9, and following.]

[Footnote 5: Matt. v. 46, 47, ix. 10, 11, xi. 19, xviii. 17, xxi. 31,
32; Mark ii. 15, 16; Luke v. 30, vii. 34, xv. 1, xviii. 11, xix. 7;
Lucian, _Necyomant_, ii.; Dio Chrysost., orat. iv., p. 85, orat. xiv.,
p. 269 (edit. Emperius); Mishnah, _Nedarim_, iii. 4.]

[Footnote 6: Mishnah, _Baba Kama_, x. 1; Talmud of Jerusalem, _Demai_,
ii. 3; Talmud of Bab., _Sanhedrim_, 25 _b_.]

[Footnote 7: Luke v. 29, and following.]

Jesus owed these numerous conquests to the infinite charm of his
person and his speech. A penetrating word, a look falling upon a
simple conscience, which only wanted awakening, gave him an ardent
disciple. Sometimes Jesus employed an innocent artifice, which Joan of
Arc also used: he affected to know something intimate respecting him
whom he wished to gain, or he would perhaps recall to him some
circumstance dear to his heart. It was t