Sanhedrin, which, according to the Mischna,(1) still represented the Mosaic council. This view receives confirmation from the Clementine Recognitions in the following passage: "He therefore chose us twelve who first believed in him, whom he named Apostles; afterwards seventy-two other disciples of most approved goodness, that even in this way recognising the similitude of Moses the multitude might believe that this is the prophet to come whom Moses foretold."(2) The passage here referred to is twice quoted in the Acts: "Moses indeed said: A prophet will the Lord our God raise up unto you from among your brethren, like unto me," &c.(3) On examination, we do not find that there is any ground for the assertion that the seventy disciples were sent to the Samaritans or Gentiles, or were in any way connected with universalistic ideas. Jesus had "stedfastly set his face to go to Jerusalem," and sent messengers before him who "went and entered into a village of the Samaritans to make ready for him," but they repulsed him, "because his face was as though he would go to Jerusalem."(4) There is a decided break, however, before the appointment of the seventy. "After these things [------] the Lord appointed seventy others also, and sent them two and two before his face into every city and place whither he himself was about to come."(5) There is not a single word in the instructions (136} given to them which justifies the conclusion that they were sent to Samaria, and only the inference from the number seventy, taken as typical of the nations, suggests it. That inference is not sufficiently attested, and the slightness of the use made of the seventy disciples in the third Gospel--this occasion being the only one on which they are mentioned, and no specific intimation of any mission to all people being here given--does not favour the theory of Pauline tendency. So far as we are concerned, however, the point is unimportant. Those who assert the universalistic character of the episode generally deny its authenticity; most of those who accept it as historical deny its universalism.